Cover of A Practical View of the Prevailing Religious System of Professed Christians, in the Middle and Higher Classes in this Country, Contrasted with Real Christianity. — Key Ideas to Explore

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

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Authors: Wilberforce, William, 1759-1833 Digital Source: Project Gutenberg Gutenberg Release Year: 2008 First Publication Year: Not confirmed

Key Word: Christianity; Christianity -- Great Britain Target Reader: Readers of public-domain and historical texts

Book Edition: Project Gutenberg digital edition Book Language: en

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Words 108,183

Reading time 471 min

Text sections 13

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Source: Project Gutenberg record #25709

William Wilberforce contrasts nominal Christianity among the British middle and upper classes with a practical, heartfelt faith, using scriptural and moral arguments to urge reform in conduct and devotion.

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INADEQUATE CONCEPTIONS OF THE IMPORTANCE OF CHRISTIANITY.

_Popular Notions.--Scripture Account.--Ignorance in this Case criminal.--Two false Maxims exposed._

Before we proceed to the consideration of any particular defects in the religious system of the bulk of professed Christians, it may be proper to point out the very inadequate conception which they entertain of the importance of Christianity in general, of its peculiar nature, and superior excellence. If we listen to their conversation, virtue is praised, and vice is censured; piety is perhaps applauded, and profaneness condemned. So far all is well. But let any one, who would not be deceived, by these "barren generalities" examine a little more closely, and he will find, that not to Christianity in particular, but at best to Religion in general, perhaps to mere Morality, their homage is intended to be paid. With Christianity, as distinct from these, they are little acquainted; their views of it have been so cursory and superficial, that far from discerning its characteristic essence, they have little more than perceived those exterior circumstances which distinguish it from other forms of Religion. There are some few facts, and perhaps some leading doctrines and principles, of which they cannot be wholly ignorant; but of the consequences, and relations, and practical uses of these, they have few ideas, or none at all.

Does this seem too strong? View their plan of life and their ordinary conduct; and not to speak at present of their general inattention to things of a religious nature, let us ask, wherein can we discern the points of discrimination between them and professed unbelievers? In an age wherein it is confessed and lamented that infidelity abounds, do we observe in them any remarkable care to instruct their children in the principles of the faith which they profess, and to furnish them with arguments for the defence of it? They would blush, on their child's coming out into the world, to think him defective in any branch of that knowledge, or of those accomplishments which belong to his station in life, and accordingly these are cultivated with becoming assiduity. But he is left to collect his religion as he may; the study of Christianity has formed no part of his education, and his attachment to it (where any attachment to it exists at all) is, too often, not the preference of sober reason, but merely the result of early prejudice and groundless prepossession. He was born in a Christian country, of course he is a Christian; his father was a member of the church of England, so is he. When such is the hereditary religion handed down from generation to generation, it cannot surprise us to observe young men of sense and spirit beginning to doubt altogether of the truth of the system in which they have been brought up, and ready to abandon a station which they are unable to defend. Knowing Christianity chiefly in the difficulties which it contains, and in the impossibilities which are falsely imputed to it, they fall perhaps into the company of infidels; and, as might be expected, they are shaken by frivolous objections and profane cavils, which, had they been grounded and bottomed in reason and argument, would have passed by them, "as the idle wind," and scarcely have seemed worthy of serious notice.

Let us beware before it be too late. No one can say into what discredit Christianity may hereby grow, at a time when the free and unrestrained intercourse, subsisting amongst the several ranks and classes of society, so much favours the general diffusion of the sentiments of the higher orders. To a similar ignorance is perhaps in no small degree to be ascribed the success, with which Christianity has been attacked of late years in a neighbouring country. Had she not been wholly unarmed for the contest, however she might have been forced from her untenable posts, and compelled to disembarrass herself from her load of incumbrances, she never could have been driven altogether out of the field by her puny assailants, with all their cavils, and gibes, and sarcasms; for in these consisted the main strength of their petty artillery. Let us beware, lest we also suffer from a like cause; nor let it be our crime and our reproach, that in schools, perhaps even in Colleges, Christianity is almost if not altogether neglected.

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William Wilberforce, best known for his parliamentary campaign against the slave trade, here turns his attention to the state of Christianity among the British middle and upper classes. Writing in 1797, he argues that much of what passes for Christianity is a nominal, socially acceptable religion that lacks genuine transformation of heart and life. The book’s full title—A Practical View of the Prevailing Religious System of Professed Christians, in the Middle and Higher Classes in this Country, Contrasted with Real Christianity—announces its central contrast: between a cultural Christianity of outward forms and a vital, personal faith that produces moral change.

Wilberforce’s method is not abstract theology but practical exhortation. He draws on Scripture, especially the New Testament, and on the writings of figures such as Milton, to press his readers to examine whether their religion is merely nominal or truly operative in their daily conduct. The excerpts show a writer deeply concerned with the gap between profession and practice, and with the social consequences of a Christianity that has lost its edge.

The Contrast Between Nominal and Real Christianity

Wilberforce’s central argument is that the prevailing religious system of his day is a “counterfeit” that satisfies social expectations but fails to produce the fruits of genuine faith. He distinguishes sharply between those who are Christians only in name and those who have experienced a real change of heart. The excerpts repeatedly emphasize that true Christianity is not a matter of intellectual assent or occasional church attendance, but a transformative force that reshows a person’s entire character.

He writes 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.” This suggests that even natural virtues are improved and stabilized by genuine faith. The nominal Christian, by contrast, may exhibit amiability or diligence, but these qualities are inconsistent and lack a solid foundation.

Wilberforce’s language is direct and urgent. He calls on his readers to “beat the world at its own best weapons” by excelling in love, mildness, and diligence. This competitive framing—using the world’s own standards to demonstrate the superiority of Christian virtue—is a recurring rhetorical strategy.

The Social and Moral Responsibilities of Christians

Wilberforce is particularly concerned with the public witness of Christians. He insists that believers are “loudly called upon” to make the argument for Christianity more clear by their conduct. The excerpts stress that Christians should be “tender and sympathetic, diligent and useful,” and that their lives should adorn the doctrine of Christ. He quotes James 3:17, describing the “wisdom from above” as “gentle and easy to be intreated, full of mercy and good fruits.”

He also addresses those who are naturally rough or austere, urging them not to despair but to remember that “the Divine Author” of Christianity “went about doing good.” The example of Christ and the apostles, especially Paul’s transformation from persecutor to gentle teacher, is held up as proof that Christianity can soften the hardest heart.

Wilberforce’s practical orientation is evident: he is not content with doctrinal correctness but demands that faith produce visible, social good. He warns against harshness of temper and language, and encourages the cultivation of sweetness and activity as talents to be used for God’s glory.

Rhetorical Strategies and Scriptural Grounding

Wilberforce’s prose is marked by a careful balance of exhortation and argument. He frequently uses imperatives—“Let your love be more affectionate,” “Consider sweetness of temper”—and frames his appeals in terms of duty and accountability. The excerpts show a writer who assumes his audience shares his basic Christian convictions, but needs to be roused to live them out consistently.

Scripture is his primary authority. He cites John 5:39 (“Search the Scriptures!”) as an epigraph, and throughout the excerpts he weaves in biblical phrases and allusions. The language of “adorning the doctrine of Christ” (Titus 2:10) and “letting your light shine before men” (Matthew 5:16) is central to his argument that visible good works are essential to Christian witness.

Wilberforce also employs contrast and comparison, setting the “prevailing religious system” against “real Christianity” in a way that forces readers to examine their own practice. His tone is earnest but not harsh; he writes as a fellow Christian addressing those who may be self-deceived, urging them to a more authentic faith.

Readers approaching this work should be prepared for a sustained, reasoned argument that blends theological reflection with practical application. Wilberforce’s target audience is the nominally religious, and his aim is not to inform but to persuade. The book’s value lies in its clear-eyed diagnosis of a Christianity that has lost its transformative power, and its call to recover a faith that changes both character and conduct. Those interested in the history of evangelicalism, social reform, or eighteenth-century religious thought will find here a primary document of considerable influence.

The rain kept tapping on the window that afternoon, and Wilberforce’s insistence on a faith that moves beyond mere respectability felt like a quiet rebuke. I sat with that thought long after closing the book. Later, I found myself tracing his arguments back to their source, reaching for Institutes of the Christian Religion (Vol. 1 of 2) — Reading Companion almost without deciding to, and the afternoon deepened.