Others like from failure to success Features >>
About the Book
"From Failure to Success" by Martin Meadows is a self-help book that explores how individuals can overcome setbacks and achieve their goals. Meadows provides practical strategies and mindset shifts to help readers move past failure and find success in their personal and professional lives. Through real-life examples and actionable advice, the book encourages readers to embrace failure as a stepping stone towards ultimate success.
William Wilberforce
William Wilberforce was born in 1759 in Hull, East Yorkshire. He graduated from Cambridge University with the intention of following a political career, and became Member of Parliament (MP) for Hull in 1780, aged 21. Four years later he became MP for the whole of Yorkshire. It was at this time that he began to work for the abolition of the British trade in enslaved people.
Wilberforce was a deeply spiritual man and later became an Evangelical Christian. He was a popular figure and was known to be charming and witty and a great public speaker. He campaigned for a number of causes: for legislation to improve the lives of the poor, education reform, prison reforms and ending child labour. He was also one of the founders of the Royal Society of the Prevention of Cruelty to Animals (RSPCA).
A Committed Abolitionist
With the backing of his friend William Pitt, who became Prime Minister, Wilberforce became leader of The Society for the Abolition of Slavery. The society campaigned for almost 20 years to bring an end to British involvement in the Transatlantic Slave Trade. The abolition campaign made them many enemies, especially among those who had made huge profits from the trade in enlsaved African people.
Wilberforce left Hull in 1792 and moved to Clapham, London to be closer to his work in Westminster. Within the local community he found friends who shared his interests in religion and politics. They became known as the Clapham Sect and they actively supported the anti-slavery abolitionists.
William Wilberforce, oil painting by Karl Anton Hickel, 1793 . Willima has a white scarf tied at his neck and wearing a dark blue coat with a folded collar.
William Wilberforce by Karl Anton Hickel, 1793
Wilberforce married Barbara Spooner in 1797 and they had six children. Historical acounts show that he was a loving and devoted husband and father, and was proud that three of his sons became clergyman.
The Slavery Abolition Bill
Wilberforce attempted several times to bring private members' bills before Parliament to end Britain’s involvement in the slave trade, but the Bill was defeated many times. It was finally passed on 25 March, 1807. However, this only went as far as banning British people from engaging in the slave trade, it did not ban slavery itself. Wilberforce retired from politics in 1825 due to ill health, but he continued to campaign for the abolition of slavery.
Finally, on 26 July 1833, as Wilberforce lay on his deathbed, he was told that the Slavery Abolition Bill, granting freedom to all enslaved people within the British Empire, had been passed by Parliament. He died three days later. As a mark of respect for his achievements, his body was buried in Westminster Abbey.
Childhood and Education
William Wilberforce was born on 24 August, 1759, at 25 High Street, Hull (which is now known as Wilberforce House) to Robert and Elizabeth Wilberforce. He had three sisters, Elizabeth, Ann and Sarah (known as Sally). Of the four children, only William and Sally survived to adulthood.
The Wilberforce family were successful merchants, who traded in imported goods, like wood and cloth, from northern Europe and the Baltic states. The family home reflected the family's wealth and was decorated with fashionable architecture of the day.
William was a small, sickly child with poor eyesight, but this did not stop him from attending Hull Grammar School or taking part in musical activities or sports. William was known to have a beautiful singing voice and had a reputation for telling funny stories and playing practical jokes.
When William was only eight years old, his father died. William's mother then became ill and so she sent him to live with his aunt and uncle, Hannah and William Wilberforce, in London. They sent him to study at a small boarding school in Putney, which he disliked, complaining about the food. Hannah and William were Evangelical Methodists and they took William to church regularly, where he enjoyed listening to bible stories and sermons by prominent figures within the Methodist movement.
William's mother worried about his exposure to such a strong religious influence and arranged for him to come home to Hull. William was sent to board at Pocklington Grammar School, where he studied hard and did well at Latin, English and History. Aged 17 he went to Cambridge University, where he met William Pitt the Younger, who became a lifelong friend. Wilberforce took full advantage of the social life on offer at university, and was well known for attending dinners, gambling, and playing cards. Despite his busy social life, Wilberforce managed to graduate from Cambridge in 1781, determined to have a career as a Member of Parliament.
Religious Beliefs and Influences
William Wilberforce became a deeply religious man who dedicated his life and his work to acting on his beliefs. He had many religious and political influences during his lifetime.
His mother was staunchly Church of England. However, after the death of his father, William spent two years living with his aunt and uncle in London, who were keen Methodists.
They took the young William to church regularly, where he heard important figures like George Whitefield preach. At that time, Methodism was known as a branch within the Church of England that was particularly concerned with social welfare. However, his mother became alarmed at his growing interest in evangelical Christianity, and she brought the young William home again.
Wilberforce's second major religious influence was Isaac Milner, who was a young teacher when Wilberforce attended Hull Grammar School. They were to become lifelong friends and in 1784 they travelled together through Europe.
During the months they spent together, Milner introduced William to his own religious beliefs and encouraged him to read an essay entitled 'The Rise and Progress of Religion in the Soul'. The whole experience had a profound affect on William and he returned home to England a changed man and devout Methodist.
Another influence on William was John Newton, his Aunt Hannah’s half-brother who had previously been involved in the slave trade. Newton was one of the wealthiest men in Europe and a great humanitarian and philanthropist, and gave many gifts to the Evangelical church. Following William's tour of Europe with Milner, he met up with John Newton to discuss his new-found faith.
William wrote in secret to Newton:
Sir, there is no need of apology for intruding on you, when the errand is religion. I wish to have some serious conversation with you… the earlier the more agreeable to me. I have ten thousand doubts within myself, whether or not I should discover myself to you; but every argument against doing it has its foundation in pride. I am sure you will hold yourself bound to let no one living know of this application, or of my visit, till I release you for the obligation…
P.S. Remember that I must be secret, and that the gallery of the House is now so universally attended, that the face of a member of Parliament is pretty well known.
William stuck with his conversion to Methodism and wrote a best-selling book A Practical View of Christianity thirteen years later.
Early Political Life and Influences
After graduating from Cambridge University, William Wilberforce chose to follow a career in politics and stood as Independent candidate, in an election for Hull's Member of Parliament. He won by an overwhelming majority and was elected to represent the citizens of Hull, at the age of just 21.
The young Wilberforce was a natural politician. Following the deaths of his father and his uncle he had inherited enough money to financially support his political career. He was also well liked among Hull's merchant families, who hoped that he would represent their business interests in parliament.
Two of Wilberforce's most appealing qualities were his engaging personality and his eloquent speaking voice - useful traits for a politician. He was so famous for his public speaking that he was nicknamed the 'Nightingale of the Commons'.
On taking up his seat in the House of Commons, Wilberforce met up with his university friend, William Pitt the Younger, who had also chosen a political career. Pitt and Wilberforce spent much time studying the more experienced Members of Parliament from the Commons gallery, and listening to heated political debates of the day.
Pitt enjoyed a very sucessful political career, becoming Prime Minister and the new Tory party leader in 1783, aged just 24. Although not quite as ambitious as Pitt, Wilberforce took the decision to stand as candidate for Member of Parliament for Yorkshire. This was one of only two county seats and on winning it, Wilberforce became a more influential politician.
Following his conversion to Methodism in 1785, Wilberforce considered leaving politics. Yet, Pitt and John Newton convinced him to persevere and use his political work as a way of serving God. Wilberforce saw the campaign to abolish the Transatlantic Slave Trade as a way of following his religious and humanitarian beliefs, as well as his moral conscience.
The Holiness from Below - A Warning Against Self-Righteousness
As he who called you is holy, you also be holy in all your conduct. (1 Peter 1:15) My hunch is that you are not a glib and shallow person. You are not the kind of person who would “pervert the grace of God into sensuality” (Jude 4). You are in earnest with the Lord, and you long to be holy. So do I. Indeed, what we deeply desire is nothing less than — may I come right out and say it? — sainthood. But Christians like us — who care so sincerely about holiness and are reaching so diligently for its high standards — we face our own temptation. Let’s come right out and say that too. If others pervert the grace of God, we can “nullify the grace of God” (Galatians 2:21). We can have “a zeal for God, but not according to knowledge” (Romans 10:2). We can “go beyond what is written . . . being puffed up in favor of one against another” (1 Corinthians 4:6). How could it be otherwise? There is always, in this life, more than one way to lose our way! Our very earnestness can become an opening to corruption, rot, and death. The great pastor and saint Robert Murray McCheyne warned his congregation, “Study sanctification to the utmost, but do not make a Christ of it. God hates this idol more than all others.” We should be serious about that too. So, let’s think about one way we can go so wrong, even while feeling we are so right. Two Kinds of Holiness Here is what we must understand. There are two kinds of holiness. One kind is Jesus’s holiness, and the other is our own self-invented holiness. Or to put it in other ways: There is the holiness of the Spirit, and there is the holiness of the flesh. There is the holiness from above, and the holiness from below. There is real holiness, and false holiness. “Real holiness from Jesus is, of course, like Jesus.” The difference is profound, even stark. But for us, it isn’t always easy to see the difference. Both kinds of holiness quote the Bible. Both talk about Jesus. Both go to church. Both are strict and firm and resolute. How then do these two holinesses differ? Real holiness from Jesus is, of course, like Jesus. Look carefully at what our key verse actually says: “As he who called you is holy, you also be holy in all your conduct” (1 Peter 1:15). His kind of holiness does not simply insist on a high moral standard. Any sinner can turn over a new leaf, and with enough willpower align externally with biblical norms. But real holiness reflects Jesus, it thinks like Jesus, its instincts resonate with Jesus. Real holiness embodies Jesus. Beauty of True Holiness When our Lord said, “Follow me” (Mark 1:17), he wasn’t recruiting our moral strengths to advance his cause. His call was and is, “I will teach you a new way of perceiving everything, including morality. I myself am how you avoid sin and become holy.” Jesus is why the Bible speaks of “the beauty of holiness” (Psalm 96:9, KJV). His holiness is humane, life-giving, and desirable in every worthy way. His holiness is both serious enough to warn and light enough to laugh (1 Peter 5:8; Zechariah 8:5); it’s firm and yet also freeing (Deuteronomy 5:32; Malachi 4:2). When we encounter our Lord’s real holiness in someone today, it’s both dignifying and delightful. But false holiness from us is, well, just us. It’s us at our worst, because it’s us exalting our smug superiority, us reinforcing our divisive preferences, us absolutizing our narrow rigidity, and so forth. It’s us asserting ourselves, in the name of the Lord, so that we become more demanding, more grim, more shaming of others. Great Divide I’ll make it still worse. Because false holiness comes so naturally to us, it feels good. Our moral fervor feels moral. But it isn’t. Our moral fervor is immoral. In those moments when we have enough self-awareness to see our carnal holiness for what it is, we are peering into a pit of hell. In Mere Christianity, C. S. Lewis teaches us, The sins of the flesh are bad, but they are the least bad of all sins. All the worst pleasures are purely spiritual: the pleasure of putting other people in the wrong, of bossing and patronizing and spoiling sport and back-biting; the pleasures of power, of hatred. For there are two things inside me, competing with the human self which I must try to become. They are the Animal self, and the Diabolical self. The Diabolical self is the worse of the two. That is why a cold, self-righteous prig who goes regularly to church may be far nearer to hell than a prostitute. But, of course, it is better to be neither. (102–103) If this is so, and it is, then our pursuit of holiness is complicated. We might have expected a choice between two simple categories: sin versus holiness. But in reality, we are facing three categories: (1) sin, (2) our kind of holiness, and, (3) Jesus’s kind of holiness. And the great divide is not between (1) and (2). The great divide is between (2) and (3). Heart of His Holiness If our holiness is no more than that — our wretched rightness — then our holiness is a polished form of evil. The Pharisees proved that. They were morally earnest people and the archvillains of the Gospels. “If our holiness is no more than our wretched rightness, then our holiness is a polished form of evil.” The Pharisees hated Jesus, even while many sinners gravitated to him. Why? Because his kind of holiness has no pride at all. He isn’t pushy and strident and harsh. He really is “gentle and lowly” (Matthew 11:29). And that part of him isn’t a concession, moderating his holiness. It’s at the very heart of his holiness, because it is the very heart of Jesus himself. His kind of holiness melts in the mouths of all who humble themselves before him. This distinction explains something that perplexed me for years. The most repulsive people I’ve encountered along the way are not the worldly party boys on their weekend binges; they are harsh “church people” with their high standards — and no forgiveness. But the loveliest people I’ve ever known have been sinners of many kinds who are turning from both their coarsened evil and their refined evil, and they are humbly opening up to Jesus and his grace for the undeserving. When I hang out with them, Jesus is present. Sometimes I am moved to tears. But among genuinely holy people, I do not feel cornered, pressured, or shamed by their negative scrutiny. The real saints are too holy for that arrogant foolishness. And I hope you have a ton of friends like that! Not Righteousness of My Own It isn’t just our blatant sins that need correction. Our counterfeit holiness needs correction too. It doesn’t need intensification. A. W. Tozer wrote of his generation, “A widespread revival of the kind of Christianity we know today in America might prove to be a moral tragedy from which we would not recover in a hundred years” (Keys to the Deeper Life, 18). I believe that applies even more today. What self-righteous holiness needs is not success, power, and prominence, but failure, collapse, and devastation. Then we can humbly receive Jesus, with the empty hands of faith, and enter into the profound experience Philippians 3:8–9 describes: For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith.