When Was You May Choose to Look the Other Way but You Can Never Say Again That You Did Not Know Said

If to be feelingly alive to the sufferings of my young man-creatures is to be a fanatic, I am one of the virtually incurable fanatics ever permitted to be at big.

William Wilberforce (August 24 1759 – July 29 1833) was a British political leader, philanthropist, theologian, and leader of the movement to abolish the slave trade. His third son was Bishop Samuel Wilberforce.

Quotes [edit]

Having heard all of this you may choose to await the other way just you tin can never once more say y'all did not know.

1780s [edit]

• When we think of eternity, and of the hereafter consequences of all man comport, what is there in this life that should make whatsoever man contradict the dictates of his conscience, the principles of justice, the laws of religion, and of God? Sir, the nature and all the circumstances of this trade are at present laid open to us; we tin no longer plead ignorance, we tin can not evade information technology; information technology is now an object placed before us, we can not pass it; we may spurn it, we may kick it out of our way, simply nosotros tin can not plough aside so as to avoid seeing it; for it is bro straight before our eyes that this House must decide, and must justify to all the globe, and to their own consciences, the rectitude of the grounds and principles of their decision.
  • "On the Horrors of the Slave Trade", speech delivered in the House of Commons (12 May 1789).

1790s [edit]

• Permit us not despair; it is a blessed cause, and success, ere long, will crown our exertions. Already we have gained one victory; nosotros accept obtained, for these poor creatures, the recognition of their human being nature, which, for a while was well-nigh shamefully denied. This is the first fruits of our efforts; let usa persevere and our triumph will be complete. Never, never volition we desist till nosotros have wiped abroad this scandal from the Christian name, released ourselves from the load of guilt, nether which we at present labour, and extinguished every trace of this bloody traffic, of which our posterity, looking back to the history of these enlightened times, volition scarce believe that it has been suffered to be so long a disgrace and dishonour to this country.
  • Speech communication before the House of Commons (eighteen April 1791).

• Having heard all of this yous may choose to look the other way only you can never again say you did not know.
  • Close of a oral communication in House of Eatables (1791), as quoted in Once Blind : The Life of John Newton (2008) by Kay Marshall Strom, p. 225.

• God Almighty has set before me ii peachy objects: the suppression of the slave trade and the reformation of manners...
  • C. MacFarlane & T. Thomson. (1792), The comprehensive history of England, from the primeval period to the suppression of the Sepoy defection, page 752.

Undated [edit]

• The gospel freely admitted makes a man happy. It gives him peace with God, and makes him happy in God. It gives to industry a noble, contented look which selfish drudgery never wore; and from the moment that a man begins to practise his work for his Saviour'south sake, he feels that the most ordinary employments are full of sweetness and nobility, and that the near difficult are not impossible. And if whatsoever of you, my friends, is weary with his work, if dissatisfaction with yourself or sorrow of any kind disheartens you lot, if at any time you feel the dull paralysis of conscious sin, or the depressing influence of vexing thoughts, look to Jesus, and be happy. Be happy, and your joyful work volition prosper well.
  • Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 368.

• I hoped that information technology would please God to enable the friends of Christianity to exist the instruments of wiping abroad what I have long thought, next to the slave trade, the foulest absorb on the moral character of our countrymen, the suffering of our fellow-subjects — nay, they fifty-fifty stand towards us in the closer relation of our tenants — in the E Indies to remain, without whatever try on our part to enlighten and reform them, under the grossest, the darkest, and most depraving system of idolatrous superstition that almost ever existed on earth.
  • quoted in "Conquests of the Cross : a record of missionary work throughout the earth" ed. E. Hodder

Real Christianity (1797) [edit]

Published under this shortened name in later versions, the full name of this work is A practical view of the Prevailing Religious System of Professed Christians in the College and Middle Classes in this Country Assorted With Read Christianity (1797). This is bachelor at Project Gutenberg.

• All men of enlightened understandings, who acknowledge the moral government of God, must also acknowledge, that vice must offend and virtue delight him. In short they must, more or less, assent to the Scripture declaration, "without holiness no man shall encounter the Lord."
  • p. 237

• If then we would indeed be "filled with wisdom and spiritual understanding;" if we would "walk worthy of the Lord unto all well pleasing, being fruitful in every good work, and increasing in the knowledge of God;" here permit us fix our eyes! "Laying aside every weight, and the sin that does and so hands beset us; let us run with patience the race that is set before us, Looking unto Jesus, the Writer and Finisher of our religion, who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
  Here all-time we may acquire the infinite importance of Christianity. How niggling it can deserve to exist treated in that slight and superficial fashion, in which information technology is in these days regarded by the bulk of nominal Christians, who are apt to retrieve it may be plenty, and almost every bit pleasing to God, to be religious in any way, and upon any arrangement. What exquisite folly information technology must be to gamble the soul on such a venture, in direct contradiction to the dictates of reason, and the limited announcement of the give-and-take of God! "How shall we escape, if we neglect so smashing salvation?"
  LOOKING UNTO JESUS!
  Here we shall all-time learn the duty and reasonableness of an absolute and unconditional surrender of soul and body to the will and service of God.—"We are not our ain; for we are bought with a price," and must "therefore" make information technology our grand business organisation to "glorify God with our bodies and our spirits, which are God's." Should we be base enough, even if we could practise it with rubber, to make any reserves in our returns of service to that gracious Saviour, who "gave upward himself for us?" If we have formerly talked of compounding by the performance of some commands for the breach of others; can nosotros now bear the mention of a limerick of duties, or of retaining to ourselves the right of practising little sins! The very suggestion of such an idea fills us with indignation and shame, if our hearts be not dead to every sense of gratitude.
  LOOKING UNTO JESUS!
  Here we find displayed, in the most lively colours, the guilt of sin, and how hateful information technology must be to the perfect holiness of that Being, "who is of purer eyes than to behold iniquity." When nosotros run into that, rather than sin should go unpunished, "God spared not his own Son," but "was pleased[99], to bruise him and put him to grief" for our sakes; how vainly must impenitent sinners flatter themselves with the hope of escaping the vengeance of Heaven, and buoy themselves up with I know not what desperate dreams of the Divine benignity!
  Hither besides we may anticipate the dreadful sufferings of that land, "where shall be weeping and gnashing of teeth;" when rather than that nosotros should undergo them, "the Son of God" himself, who "thought it no robbery to be equal with God," consented to take upon him our degraded nature with all its weaknesses and infirmities; to exist "a man of sorrows," "to hide not his face up from shame and spitting," "to be wounded for our transgressions, and bruised for our iniquities," and at length to endure the sharpness of death, "even the expiry of the Cross," that he might "deliver us from the wrath to come," and open up the kingdom of Heaven to all believers.
  LOOKING UNTO JESUS!
  Hither all-time nosotros may learn to grow in the love of God! The certainty of his pity and honey towards repenting sinners, thus irrefragably demonstrated, chases away the sense of tormenting fright, and best lays the ground in us of a reciprocal affection. And while nosotros steadily contemplate this wonderful transaction, and consider in its several relations the amazing truth, that "God spared not his own Son, only delivered him up for us all;" if our minds be not utterly expressionless to every impulse of sensibility, the emotions of admiration, of preference, of promise, and trust, and joy, cannot but bound up within us, chastened with reverential fear, and softened and quickened by overflowing gratitude. Hither we shall become blithe past an abiding disposition to endeavour to please our corking Distributor; and by a apprehensive persuasion, that the weakest endeavours of this nature will not be despised past a Existence, who has already proved himself so kindly afflicted towards us. Here we cannot neglect to imbibe an earnest desire of possessing his favour, and a confidence, founded on his own declarations thus unquestionably confirmed, that the want shall not be disappointed. Whenever nosotros are conscious that we accept offended this gracious Existence, a single idea of the great piece of work of Redemption volition be enough to fill u.s. with compunction. Nosotros shall feel a deep concern, grief mingled with indignant shame, for having conducted ourselves so unworthily towards one who to the states has been infinite in kindness: we shall not rest till we have reason to hope that he is reconciled to united states of america; and we shall picket over our hearts and acquit in future with a renewed jealousy, [Pg 243] lest we should once again offend him. To those who are e'er and so little acquainted with the nature of the homo mind, it were superfluous to remark, that the angel and tempers which accept been enumerated, are the infallible marks and the elective backdrop of Love. Allow him and so who would abound and grow in this Christian principle, be much conversant with the smashing doctrines of the Gospel.
  It is obvious, that the attentive and frequent consideration of these great doctrines, must have a however more direct trend to produce and cherish in our minds the principle of the dear of Christ.
  • pp. 240–43

• Christianity is not satisfied with producing merely the specious guise of virtue. She requires the substantial reality, which may stand the scrutinizing middle of that Being "who searches the heart." Meaning therefore that the Christian should live and breathe; in an atmosphere, as information technology were, of benevolence, she forbids whatever can tend to obstruct its diffusion or vitiate its purity. Information technology is on this principle that Emulation is forbidden: for, besides that this passion virtually insensibly degenerates into envy, and that it derives its origin chiefly from pride and a desire of cocky-exaltation; how can we easily beloved our neighbor as ourselves, if we consider him at the same time our rival, and are intent upon surpassing him in the pursuit of whatever is the subject of our competition?
  Christianity, again, teaches the states not to set our hearts on earthly possessions and earthly honours; and thereby provides for our actually loving, or fifty-fifty cordially forgiving, those who have been more successful than ourselves in the attainment of them, or who take even designedly thwarted usa in the pursuit. "Allow the rich," says the Campaigner, "rejoice in that he is brought low." How tin can he who means to attempt, in any degree, to obey this precept, be irreconcilably hostile towards any 1 who may accept been instrumental in his depression?
  Christianity also teaches us not to prize homo estimation at a very high rate; and thereby provides for the practice of her injunction, to beloved from the heart those who, justly or unjustly, may have attacked our reputation, and wounded our grapheme. She commands not the shew, but the reality of meekness and gentleness; and by thus taking away the aliment of anger and the fomenters of discord, she provides for the maintenance of peace, and the restoration of good temper among men, when it may have sustained a temporary interruption.
  Information technology is another upper-case letter excellence of Christianity, that she values moral attainments at a far college rate than intellectual acquisitions, and proposes to acquit her followers to the heights of virtue rather than of noesis. On the contrary, nigh of the false religious systems which take prevailed in the world, take proposed to advantage the labour of their votary, by drawing aside the veil which concealed from the vulgar eye their subconscious mysteries, and by introducing him to the knowledge of their deeper and more than sacred doctrines.
  • p. 257

• In our own days, when information technology is only too clear that infidelity increases, it is not in consequence of the reasonings of the infidel writers having been much studied, just from the progress of luxury, and the decay of morals: and, then far equally this increase may exist traced at all to the works of sceptical writers; it has been produced, non by statement and word, but by sarcasms and points of wit, which take operated on weak minds, or on nominal Christians, by bringing gradually into contempt, opinions which, in their instance, had simply rested on the ground of blind respect and the prejudices of education. Information technology may therefore be laid downward as an axiom, that infidelity is in general a disease of the heart more than of the understanding. If Revelation were assailed only by reason and argument, it would accept trivial to fear. The literary opposers of Christianity, from Herbert to Hume, take been seldom read. They fabricated some stir in their day: during their span of existence they were noisy and noxious; but like the locusts of the east, which for a while obscure the air, and destroy the verdure, they were shortly swept away and forgotten.' Their very names would be scarcely found, if Leland had not preserved them from oblivion.
  • p. 342

• Let true Christians then, with condign 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 crusade of Christ in an age when so many, who bear the proper name of Christians, are ashamed of Him: and permit them consider as devolved on Them the important duty of suspending for a while the autumn of their country, and, peradventure, of performing a still more than extensive service to gild at big; not by busy interference in politics, in which it cannot merely exist confessed in that location is much uncertainty; only rather by that sure and radical benefit of restoring the influence of Religion, and of raising the standard of morality.
  • p. 350

• The very loss of our church building establishment, though, as in all human institutions, some defects may be found in information technology, would in itself be attended with the most fatal consequences. No prudent man dares hastily pronounce how for its destruction might not greatly endanger our civil institutions.
  • pp. 411–12

William Wilberforce (2007) [edit]

Quotes of Wilberforce from the biography by William Hague

• If to be feelingly alive to the sufferings of my beau-creatures is to be a fanatic, I am one of the about incurable fanatics ever permitted to exist at big.
  • Accepting the position of leader of the anti-slavery campaign.

• God Almighty has set up before me 2 swell objects, the suppression of the slave trade and the reformation of manners (morality).

Quotes nearly William Wilberforce [edit]

• One of the best wats to confront this trouble of self-centeredness is to notice some cause and some purpose, some loyalty ourside of yourself and give yourself to that something... you are then able to live considering y'all have given your life to something outside and something that is meaningful, objectified. Y'all rise above this self-absorption to something ourside. We lok through history. We see that biography is a running commentry of this. We run across Wilberforce. Nosotros see him somehowe satisfaying his desire y absorbing his life in the slave merchandise, thos who are victims of the slave trade.
  • Rev. Martin Luther King Jr., The Papers of Martin Luther Rex, Jr: Symbol of the motility, January 1957-December 1958 (2000), p. 253.

• The abolition of the slave merchandise was supposed to be the sure death of slavery. Cutting off the stream, and the pond will dry out upwardly, was the common notion at the time. Wilberforce and Clarkson, clear-sighted equally they were, took this view; and the American statesmen, in providing for the abolition of the slave merchandise, thought they were providing for the abolition of the slavery. This view is quite consistent with the history of the times.
  • Frederick Douglass, The Constitution of the The states: Is Information technology Pro-Slavery or Anti-slavery?, March 26, 1860

External links [edit]

• BBC historic figures: William Wilberforce

sebastianhappereand.blogspot.com

Source: https://en.wikiquote.org/wiki/William_Wilberforce

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