The Gifts And Ministries Of The Holy Spirit Order Printed Copy
- Author: Lester Sumrall
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About the Book
"The Gifts And Ministries Of The Holy Spirit" by Lester Sumrall explores the various gifts and ministries of the Holy Spirit, as outlined in the Bible. Sumrall discusses the importance of these gifts in the life of a believer and how they can be used to serve others and build up the body of Christ. The book provides practical guidance on how to cultivate and operate in these spiritual gifts, emphasizing the role of the Holy Spirit in empowering believers for ministry.
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.
martyr or madman: the unnerving faith of ignatius
“I am afraid of your love,” Bishop Ignatius wrote to the early church in Rome, “lest it should do me an injury” ( Epistle to the Romans 1.2). It is hard to imagine more ironic words. Ignatius, a disciple of the apostle John, was nearing seventy years of age when he sent the letter ahead of him on August 24 (somewhere between AD 107 and 110). He told them he remained “afraid” of the believers’ love — meaning he was afraid that they would keep him from martyrdom, that they would “do him an injury” by keeping him from being torn apart by lions. Ignatius sent a total of seven letters to seven churches en route to the Colosseum. This letter to the church in Rome gave his thoughts on martyrdom and extended a special plea for their non-interference in his. Instead of asking for whatever influence the Roman believers may have had to release him, he bids them stand down. In his own words, For neither shall I ever hereafter have such an opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to the honor of a better work. For if ye are silent concerning me, I shall become God’s; but if ye show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favor upon me than that I be sacrificed to God. (2.2) And again, I write to all the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. (4.1) Martyr or Madman? Michael Haykin’s assessment seems conclusive: “In the seven letters of Ignatius of Antioch we possess one of the richest resources for understanding Christianity in the era immediately following that of the apostles” (31). Surveying Ignatius’s letters to the seven churches on the road to Rome, Haykin summarizes three concerns weighing heavily upon the bishop’s mind: (1) the unity of the local church, (2) her standing firm against heresy, and (3) non-interference in his calling to martyrdom (32). The first and second are unsurprising, but what are we to make of the third? What do you think of a man saying, “May I enjoy the wild beasts that are prepared for me; and I pray that they may be found eager to rush upon me, which also I will entice to devour me speedily. . . . But if they be unwilling to assail me, I will compel them to do so” (5.2)? Who is this Daniel praying not for rescue but looking forward to the lion’s den? “Christians had been killed in the past, but few with as much enthusiasm.” Some scholars, Haykin notes, have called him mentally imbalanced, pathologically bent on death (32). Christians had been killed in the past, but few, if any, with such enthusiasm. What right-thinking Christian would write, “If I shall suffer, ye have loved me; but if I am rejected, ye have hated me” (8.3)? Was he a madman? ‘Sanity’ to Ignatius Did he have an irrational proclivity for martyrdom? Can his death wish fit within the bounds of mature Christian life and experience? If you were his fellow bishop and friend — say, Polycarp (later a martyr himself) — what might you say if you desired to dissuade him? You might call his mind to the holy Scripture — for example, Jesus’s prophecy of Peter’s own martyrdom (which happened years earlier in Rome). Jesus foretold, “Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go ” (John 21:18). The apostle Peter did not want to go and stretch out his hands in his own crucifixion. He did not want to be dressed by another and “carried” to his death. Granted, he wanted that end more than denying his Master again, but it stands to reason that if he could have ended differently, he would have chosen otherwise. Or you might consider the apostle Paul and his second-to-last letter before he too was likely beheaded in Rome. “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way” (1 Timothy 2:1–2). He exhorts that prayers be made for rulers that Christians might lead quiet and peaceful lives. Pray for your leaders, in part, that they might be saved — and thus not given to killing you “all the day long” for public entertainment (Romans 8:36). Ignatius to ‘Sanity’ “But,” the well-taught bishop might have responded, “did not Peter write much of suffering and necessary trials as tests to our faith? Does not God place our faith in the fire (or the Colosseum) that it might be found to result in praise and glory and honor at Christ’s revelation (1 Peter 1:7; 4:12)? Or did Peter not put forward the suffering servant, Jesus Christ, as our example to follow? Or is it not a ‘gracious thing in the sight of God’ to endure suffering for righteousness’ sake — something we are ‘called to’ and blessed in (1 Peter 2:20; 3:14)? And further, did Peter not tell the church to ‘arm’ themselves with this thinking (1 Peter 4:1), and to rejoice insofar as they share in Christ’s sufferings, evidence that the Spirit of glory rests upon them (1 Peter 4:13–14)? “And what to say of our beloved Paul? Was it not he who was hard pressed to stay, even when fruitful labor awaited him? Did he not inscribe my heart on paper when he said, ‘To live is Christ, and to die is gain,’ and that to be with Christ is ‘far better’ (Philippians 1:21, 23)? And was it not also the case that, knowing he was walking from one affliction to the next, he walked the martyr’s path — against the behest and weeping of fellow Christians who threatened to break the apostle’s heart (Acts 21:12–13)? “‘Constrained by the Spirit,’ did he not go forward (Acts 20:22)? He testified that he did not count his life of any value nor as precious to himself, if only he could finish his race and ministry to testify to God’s grace (Acts 20:24). He assured crying saints along the violent road that he was ready not only to be imprisoned but to die for the name of Jesus (Acts 21:13). They eventually submitted and said, ‘Let the will of the Lord be done’ (Acts 21:14). Will you not imitate them, beloved Polycarp?” This imagining is to help us get into the mind of the “madman,” as well as to warn us from drawing hasty applications. Though most will not consent so insistently and passionately to a martyr’s death, some will pass by other exits on the way to testifying to the ultimate worth of Christ. Messiah’s Madmen What might we, far from the lions of Ignatius’s day, learn from the martyred bishop of Antioch? I am challenged by his all-consuming love for Jesus, a love that the world — and some in the church — considers crazy. Let fire and the cross; let the crowds of wild beasts; let breakings, tearings, and separations of bones; let cutting off of members; let bruising to pieces of the whole body; and let the very torment of the devil come upon me: only let me attain to Jesus Christ. (5.3) “If we are madmen, let it be for Christ.” If we are madmen, let it be for Christ. Should not Paul’s words be stated over our entire lives? “If we are beside ourselves, it is for God; if we are in our right mind, it is for you” (2 Corinthians 5:13). If we are crazy, it is because of Christ. If we are in our right minds, it is for others to be won to the same madness we have. The love of Christ “controls us” (2 Corinthians 5:14). Oh what a beautiful strangeness, what a provocative otherness, what an unidentifiable oddity is a Christian who loves Christ with his all and considers death to be truly gain. Such a one can see, even behind the teeth of lions, an endless life with him .