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About the Book


"Missionary Travels" is a travelogue written by Dr. David Livingstone chronicling his journeys through southern Africa in the mid-19th century. Livingstone details his encounters with various African tribes, his experiences navigating challenging terrain, and his efforts to spread Christianity and abolish the slave trade. The book provides valuable insights into the geography, cultures, and peoples of Africa during this time period.

William Wilberforce

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 Very First Prayer

From the opening chapters of the Bible, God makes it clear that humanity was created to enjoy life with God, and God in life — to experience the radiance of his presence and listen to him speak “close up.” Adam and Eve walked with God in the garden, which God himself has provided for this very purpose. And they are charged to turn the whole of creation into a place where God can be known and enjoyed (see Genesis 1:28 and 2:15–16). Relating to God, for them, was natural and unhindered. After the events of Genesis 3, of course, everything gets so much harder. “From the opening chapters of the Bible, God makes it clear that humanity was created to enjoy life with God.” God’s grand plan for his people and his world remains the same, but suddenly the way to God is littered with obstacles, as the ease of relating to God is replaced with struggle. In fact, it’s not altogether clear how our first parents are supposed to relate to God as they leave the now inaccessible garden behind (Genesis 3:24). The task they were commissioned to do in Genesis 1:28 remains, but it now will be tackled against the grain of a broken creation and without the immediate presence of the Creator. Which brings us to Genesis 4. First Recorded Prayer After the exclusion of the original couple from Eden, the narrative immediately jumps to the birth of Cain and then Abel. The intriguing note of Genesis 3:15 has set us up to expect an individual who is able to undo the recently created chaos of sin. Both brothers are pictured bringing offerings to God (the awareness of our obligation to the one who made us remains intact), but the violent events which follow do little beyond showing that the hope of humanity must be found elsewhere — and yet, remarkably, God has continued to speak to his people. Cain’s evil quickly spirals further out of control, as he settles down in a city (Genesis 4:17), rather than continuing to “fill the earth and subdue it,” and then fathers a dynasty of self-reliant men, culminating in the brutality of Lamech, who boasts to his wives that if anyone messes with him, he will exact disproportionate revenge (Genesis 4:24). At this point in the tragic narrative, we find these words: And Adam knew his wife again, and she bore a son and called his name Seth, for she said, “God has appointed for me another offspring instead of Abel, for Cain killed him.” To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the Lord. (Genesis 4:25–26) Initially, Genesis 4:25 raises our hopes. Cain and Abel are not to be the sole heirs of Adam — there is another son, Seth. Eve’s own words, highlighting that he is another “offspring” (same word in Genesis 3:15), lead us to expect more detail, and hopefully a bright counterpoint to the darkness of Cain and his line. However, we get no details whatsoever about Seth. He is born, and then his sole contribution to the unfolding plan of God is to sire a son, Enosh. Like his father, Enosh makes no contribution to the narrative beyond providing a descendant. All this makes it doubly puzzling when the birth of Enosh leads people to begin calling on the name of the Lord, apparently for the first time. Why Pray Now? The phrase “at that time” in the first five books of the Bible tends to introduce significant incidents (for example, Genesis 12:6; 38:1; Deuteronomy 1:9). In this case, the striking nature of the action (calling on the name of the Lord) is a further signal that something important is going on. But it is puzzling — what could possibly have occasioned this “new start” in humanity’s relationship with God? Seth is born, but does nothing else. Now Enosh is born, and similarly, there appears to be nothing remarkable about his birth. So what are we to make of this? What prompted them to seek God in this way now? It’s theoretically possible that this is simply a chronological note. Given the fact, however, that not one word is wasted in the opening chapters of the Bible, and every phrase seems loaded with significance for the unfolding narrative, this seems highly unlikely. Rather, it seems that starting to “call on the name of the Lord” is the right response to the fact that Cain and Abel, Seth and Enosh have all shown up, but there is, as yet, no sign of the promised Serpent-Crusher of Genesis 3:15. The waiting — and the appealing to God to act — has begun. We Ask for What He Promised This is the first address to God after the fall — and it is a cry to God to act by fulfilling his promises. In the Institutes, John Calvin says, “Just as faith is born from the gospel, so through it our hearts are trained to call upon God’s name” (III XX.21). I think that’s what’s going on here in Genesis 4. The announcement of Genesis 3:15 has brought gospel hope to life, which in turn leads God’s people to ask God to act. The gospel gives birth to gospel-shaped prayer. “Prayer is a means of communion with God, but far more often it is simply asking God to do what he has promised to do.” As we look at prayers throughout the Bible, it becomes increasingly apparent that they are dominated by this single concern: to see God act to fulfill his promises as he advances his plan of redemption in our world. That’s not to say, of course, that our relationship with God can be reduced to this one thing. There are lots of activities that we are invited or commanded to engage in as part of our relationship with God (like praise, or repentance, or intercession, or lament, or thanks). When it comes to prayer, however, the Bible seems to have a much narrower focus than we would normally allow. Prayer is a means of communion with God, but far more often it is simply asking God to do what he has promised to do. Until Prayer Is Unnecessary This simple observation, which flows naturally from Genesis 4:25–26, does cut through much of the guilt and confusion we often feel about prayer. Prayer begins with asking God to do his gospel work. This is presumably why Jesus can encourage us to pray unhypocritical, to-the-point kingdom prayers (Matthew 5:5–14). Prayer isn’t primarily communing with God, let alone twisting his arm, but asking God to do what he is already committed to doing (see Luke 11:5–13). It is easy to miss the significance of Genesis 4:25–26, but that doesn’t mean that it isn’t a beautifully gospel-shaped clue to how people like you and me are to relate to the God who loves us this side of the fall. We are to pray — asking God to do what he has promised — until that day when prayer is no longer needed, because all things have already been made new and all his promises have been brought to perfect fruition. But until then? We keep praying like people of the day of Seth and Enosh, asking God to act for our good and his glory. Article by Gary Millar

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