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

The enemies of Religion are sometimes apt to compare the irreligious man, of a temper naturally sweet and amiable, with the religious man of natural roughness and severity; the irreligious man of natural activity, with the religious man who is naturally indolent; and thence to draw their inferences. But this mode of reasoning is surely unjust. If they would argue the question fairly, they should make their comparisons between persons of similar natural qualities, and not in one or two examples, but in a mass of instances. They would then be compelled to confess the efficacy of Religion, in heightening the benevolence and increasing the usefulness of men: and to admit that, granting the occasional but rare existence of genuine and persevering benevolence of disposition and usefulness of life, where the religious principle is wanting; yet that experience gives us reason to believe, that true Religion, while it would have implanted these qualities in persons in whom before they had no place, would in general have given, to these very characters in whom they do exist, additional force in the same direction. It would have rendered the amiable more amiable, the useful more useful, with fewer inconsistencies, with less abatement.

Let true Christians meanwhile be ever mindful, that they are loudly called upon to make this argument still more clear, these positions still less questionable. You are every where commanded to be tender and sympathetic, diligent and useful; and it is the character of that “wisdom from above,” in which you are to be proficients, that it “is gentle and easy to be intreated, full of mercy and good fruits.” Could the efficacy of Christianity in softening the heart be denied by those, who saw in the instance of the great Apostle of the Gentiles, that it was able to transform a bigotted, furious, and cruel persecutor, into an almost unequalled example of candour, and gentleness, and universal tenderness and love? Could its spirit of active beneficence be denied by those, who saw its Divine Author so diligent and unwearied in his benevolent labours, as to justify the compendious description which was given of him by a personal witness of his exertions, that he “went about doing good?” Imitate these blessed examples: so shall you vindicate the honour of your profession, and “put to silence the ignorance of foolish men:” so shall you obey those Divine injunctions of adorning the doctrine of Christ, and of “letting your light shine before men, that they may see your good works, and glorify your Father which is in heaven.” Beat the world at its own best weapons. Let your love be more affectionate, your mildness less open to irritation, your diligence more laborious, your activity more wakeful and persevering. Consider sweetness of temper and activity of mind, if they naturally belong to you, as talents of special worth and utility, for which you will have to give account. Carefully watch against whatever might impair them, cherish them with constant assiduity, keep them in continual exercise, and direct them to their noblest ends. The latter of these qualities renders it less difficult, and therefore more incumbent on you, to be ever abounding in the work of the Lord; and to be copious in the production of that species of good fruit, of which mankind in general will be most ready to allow the excellence, because they best understand its nature. In your instance, the solid substance of Christian practice is easily susceptible of that high and beautiful polish, which may attract the attention, and extort the admiration of a careless and undiscerning world, so slow to notice, and so backward to acknowledge, intrinsic worth, when concealed under a less sightly exterior. Know then, and value as ye ought, the honourable office which is especially devolved on you. Let it be your acceptable service to recommend the discredited cause, and sustain the fainting interests of Religion, to furnish to her friends matter of sound and obvious argument, and of honest triumph; and if your best endeavours cannot conciliate, to refute at least, and confound her enemies.

If on the other hand, you are conscious that you are naturally rough and austere, that disappointments have soured, or prosperity has elated you, or that habits of command have rendered you quick in expression, and impatient of contradiction; or if, from whatever other cause, you have contracted an unhappy peevishness of temper, or asperity of manners, or harshness and severity of language, (remember that these defects are by no means incompatible with an aptness to perform services of substantial kindness); if nature has been confirmed by habit till at length your soul seems thoroughly tinctured with these evil dispositions, yet do not despair. Remember that the Divine Agency is promised, “to take away the heart of stone, and give a heart of flesh,” of which it is the natural property to be tender and susceptible. Pray then earnestly and perseveringly, that the blessed aid of Divine Grace may operate effectually on your behalf. Beware of acquiescing in the evil tempers in question, under the idea that they are the ordinary imperfections of the best of men; that they shew themselves only in little instances; that they are only occasional, hasty, and transient effusions, when you are taken off your guard; the passing shade of your mind, and not the settled colour. Beware of excusing or allowing them in yourself, under the notion of warm zeal for the cause of Religion and virtue, which you perhaps own is now and then apt to carry you into somewhat over-great severity of judgment, or sharpness in reproof. Listen not to these, or any other such flattering excuses, which your own heart will be but too ready to suggest to you. Scrutinize yourself rather with rigorous strictness; and where there is so much room for self-deceit, call in the aid of some faithful friend, and unbosoming yourself to him without concealment, ask his impartial and unreserved opinion of your behaviour and condition. Our unwillingness to do this, often betrays to others, (not seldom it first discovers to ourselves) that we entertain a secret distrust of our own character and conduct. Instead also of extenuating to yourself the criminality of the vicious tempers under consideration, strive to impress your mind deeply with a sense of it. For this end, often consider seriously, that these rough and churlish tempers are a direct contrast to the “meekness and gentleness of Christ;” and that Christians are strongly and repeatedly enjoined to copy after their great Model in these particulars, and to be themselves patterns of “mercy and kindness, and humbleness of mind, and meekness, and long suffering.” They are to “put away all bitterness, and wrath, and anger, and clamour, and evil speaking,” not only “being ready to every good work, but being gentle unto all men,” “shewing all meekness unto all men,” “forbearing, forgiving,” tender hearted. Remember the Apostle’s declaration, that “if any man bridleth not his tongue, he only seemeth to be religious, and deceiveth his own heart;” and that it is one of the characters of that love, without which all pretensions to the name of Christian are but vain, that “it doth not behave itself unseemly.” Consider how much these acrimonious tempers must break in upon the peace, and destroy the comfort, of those around you. Remember also that the honour of your Christian profession is at stake, and be solicitous not to discredit it: justly dreading lest you should disgust those whom you ought to conciliate; and by conveying an unfavourable impression of your principles and character, should incur the guilt of putting an “offence in your brother’s way;” thereby “hindering the Gospel of Christ,” the advancement of which should be your daily and assiduous care.

Thus having come to the full knowledge of your disease, and to a just impression of its malignity, strive against it with incessant watchfulness. Guard with the most jealous circumspection against its breaking forth into act. Force yourself to abound in little offices of courtesy and kindness; and you shall gradually experience in the performance of these a pleasure hitherto unknown, and awaken in yourself the dormant principles of sensibility. But take not up with external amendment; guard against a false shew of sweetness of disposition; and remember that the Christian is not to be satisfied with the world’s superficial courtliness of demeanor, but that his “Love is to be without dissimulation.” Examine carefully, whether the unchristian tempers, which you would eradicate, are not maintained in vigour by selfishness and pride; and strive to subdue them effectually, by extirpating the roots from which they derive their nutriment. Accustom yourself to endeavour to look attentively upon a careless and inconsiderate world, which, while it is in such imminent peril, is so ignorant of its danger. Dwell upon this affecting scene, till it has excited your pity; and this pity, while it melts the mind to Christian love, shall insensibly produce a temper of habitual sympathy and softness. By means like these, perseveringly used in constant dependence on Divine aid, you may confidentially hope to make continual progress. Among men of the world, a youth of softness and sweetness will often, as we formerly remarked, harden into insensibility, and sharpen into moroseness. But it is the office of Christianity to reverse this order. It is pleasing to witness this blessed renovation: to see, as life advances, asperities gradually smoothing down, and roughnesses mellowing away: while the subject of this happy change experiences within, increasing measures of the comfort which he diffuses around him; and feeling the genial influences of that heavenly flame which can thus give life, and warmth, and action, to what had been hitherto rigid and insensible, looks up with gratitude to him who has shed abroad this principle of love in his heart;

Miraturque novas frondes et non sua poma.

Let it not be thought that in the foregoing discussion, the amiable and useful qualities, where they are not prompted and governed by a principle of religion, have been spoken of in too disparaging terms. Nor would I be understood as unwilling to concede to those who are living in the exercise of them, their proper tribute of commendation: Inest sua gratia. Of such persons it must be said, in the language of scripture, “they have their reward.” They have it in the inward complacency, which a sweet temper seldom fails to inspire; in the comforts of the domestic or social circle; in the pleasure which from the constitution of our nature accompanies pursuit and action. They are always beloved in private, and generally respected in public life. But when devoid of Religion, if the word of God be not a fable, “they cannot enter into the kingdom of Heaven.” True practical Christianity (never let it be forgotten) consists in devoting the heart and life to God; in being supremely and habitually governed by a desire to know, and a disposition to fulfil his will, and in endeavouring under the influence of these motives to “live to his glory.” Where these essential requisites are wanting, however amiable the character may be, however creditable and respectable among men; yet as it possesses not the grand distinguishing essence, it must not be complimented with the name, of Christianity. This however, when the external decorums of Religion are not violated, must commonly be a matter between God and a man’s own conscience; and we ought never to forget how strongly we are enjoined to be candid and liberal in judging of the motives of others, while we are strict in scrutinizing and severe in questioning our own. And this strict scrutiny is no where more necessary, because there is no where more room for the operation of self-deceit. We are all extremely prone to lend ourselves to the good opinion which, however falsely, is entertained of us by others; and though we at first confusedly suspect, or even indubitably know, that their esteem is unfounded, and their praises undeserved, and that they would have thought and spoken of us very differently, if they had discerned our secret motives, or had been accurately acquainted with all the circumstances of our conduct; we gradually suffer ourselves to adopt their judgment of us, and at length feel that we are in some sort injured or denied our due, when these false commendations are contradicted or withheld. Without the most constant watchfulness, and the most close and impartial self-examination, irreligious people of amiable tempers, and still more those of useful lives, from the general popularity of their character, will be particularly liable to become the dupes of this propensity. Nor is it they only who have here need to be on their guard: men of real religion will also do well to watch against this delusion. There is however another danger to which these are still more exposed, and against which it is the rather necessary to warn them, because of our having insisted so strongly on their being bound to be diligent in the discharge of the active duties of life. In their endeavours to fulfil this obligation, let them specially beware, lest setting out on right principles, they insensibly lose them in the course of their progress; lest engaging originally in the business and bustle of the world, from a sincere and earnest desire to promote the glory of God, their minds should become so heated and absorbed in the pursuit of their object, as that the true motive of action should either altogether cease to be an habitual principle, or should at least lose much of its life and vigour; lest their thoughts and affections being engrossed by temporal concerns, their sense of the reality of “unseen things” should fade away, and they should lose their relish for the employments and offices of Religion.

The Christian’s path is beset with dangers—On the one hand, he justly dreads an inactive and unprofitable life; on the other, he no less justly trembles for the loss of that spiritual-mindedness, which is the very essence and power of his profession. This is not quite the place for the full discussion of the difficult topic here in question: and if it were, the writer of these sheets is too conscious of his own incompetencies, not to be desirous of asking rather than of giving advice respecting it. Yet, as it is a matter which has often engaged his most serious consideration, and has been the frequent subject of his anxious inquiry into the writings and opinions of far better instructors, he will venture to deliver a few words on it, offering them with unaffected diffidence.

Does then the Christian discover in himself, judging not from accidental and occasional feelings, on which little stress is either way to be laid, but from the permanent and habitual temper of his mind, a settled, and still more a growing, coldness and indisposition towards the considerations and offices of Religion? And has he reason to apprehend that this coldness and indisposition are owing to his being engaged too much or too earnestly in worldly business, or to his being too keen in the pursuit of worldly objects? Let him carefully examine the state of his own heart, and seriously and impartially survey the circumstances of his situation in life; humbly praying to the Father of light and mercy, that he may be enabled to see his way clearly in this difficult emergency. If he finds himself pursuing wealth, or dignity, or reputation, with earnestness and solicitude; if these things engage many of his thoughts; if his mind naturally and inadvertently runs out into contemplations of them; if success in these respects greatly gladdens, and disappointments dispirit and distress his mind; he has but too plain grounds for self-condemnation. “No man can serve two masters.” The world is evidently in possession of his heart, and it is no wonder that he finds himself dull, or rather dead, to the impression and enjoyment of spiritual things.

But though the marks of predominant estimation and regard for earthly things be much less clear and determinate; yet if the object which he is pursuing be one which, by its attainment, would bring him a considerable accession of riches, station, or honour, let him soberly and fairly question and examine whether the pursuit be warrantable? here also, asking the advice of some judicious friend; his backwardness to do which, in instances like these, should justly lead him, as was before remarked, to distrust the reasonableness of the schemes which he is prosecuting. In such a case as this, we have good cause to distrust ourselves. Though the inward hope, that we are chiefly prompted by a desire to promote the glory of our Maker, and the happiness of our fellow-creatures, by increasing our means of usefulness, may suggest itself to allay, yet let it not altogether remove, our suspicions. It is not improbable, that beneath this plausible mask we conceal, more successfully perhaps from ourselves than from others, an inordinate attachment to the pomps and transitory distinctions of this life; and as this attachment gains the ascendency, it will ever be found, that our perception and feeling of the supreme excellence of heavenly things will proportionably subside.

But when the consequences which would follow from the success of our worldly pursuits do not render them so questionable, as in the case we have been just considering; yet, having such good reason to believe that there is somewhere a flaw, could we but discover it, let us carefully scrutinize the whole of our conduct, taking that word in its largest sense; in order to discover whether we may not be living either in the breach or in the omission of some known duty, and whether it may not therefore have pleased God to withdraw from us the influence of his Holy Spirit; particularly inquiring, whether the duties of self-examination, of secret and public prayer, the reading of the Holy Scriptures, and the other prescribed means of Grace, have not been either wholly intermitted at their proper seasons, or at least been performed with precipitation or distraction? And if we find reason to believe, that the allotment of time, which it would be most for our spiritual improvement to assign to our religious offices, is often broken in upon and curtailed; let us be extremely backward to admit excuses for such interruptions and abridgments. It is more than probable, for many obvious reasons, that even our worldly affairs themselves will not on the long run, go on the better for encroaching upon those hours, which ought to be dedicated to the more immediate service of God, and to the cultivation of the inward principles of Religion. Our hearts at least and our conduct will soon exhibit proofs of the sad effects of this fatal negligence. They who in a crazy vessel navigate a sea wherein are shoals and currents innumerable, if they would keep their course or reach their port in safety, must carefully repair the smallest injuries, and often throw out their line and take their observations. In the voyage of life also the Christian who would not make shipwreck of his faith, while he is habitually watchful and provident, must often make it his express business to look into his state, and ascertain his progress.