Conclusion 1
A physically striking figure, Wilson impressed some with, 'his spiritual egotism and … eminently technical view of religion' and others by his ‘pure simplicity of mind and artlessness of demeanour’. The pattern of his last years in India was apparently little changed. Occasionally he demonstrated an unexpected sensitivity to Indian culture, troubling to learn Hindi and acknowledging the importance of varying biblical terminology to suit the customary usages of different ethnic groups. His wide interest in missionary work brought personal contact with figures such as William Carey, Alexander Duff, Adoniram Judson and Elijah Bridgman. The mutiny of 1857 he interpreted as a devastating judgement on Britain's record in India. It prompted his final sermon in the cathedral at Calcutta, entitled ‘Humiliation in national troubles’. There followed a few months of steady deterioration, and he died at Calcutta on 2 January 1858. After an official funeral he was buried in his cathedral.
Bateman lists some 15 characteristics of Wilson. We will close by highlighting these. Here 1-10:
1. Energy. Even in our short survey I think this comes out. 'He wearied others: but was never weary himself'. What an example he is for us here.
2. Simplicity of his aim. 'Men said he was ambitious, and loved power. But, if so, it was only as a means to an end. The great end and object of life with him, was to save the souls of men; and to this, time, talents, influence, and property, were all devoted.' Again he is an example to us.
3. His deep piety. Despite the failures we have noted it is true to say 'religion was never laid aside, never forgotten. It was his comfort, his solace, his delight, his joy. It was entwined about his heart, and wrought into the very fabric of his nature. It constituted his strength.'
4. Spirit of prayer. He was always praying. In later life it occupied almost half his day.
5. Study of Scripture. "The more we read it," he used to say, "the more we may. It is certain that we shall never exhaust it."
6. Moral courage. In this respect the mind controlled and commanded the body. When, halting on his first visitation between Bombay and the Himalayas, he received from Bishop Corne a letter warning him of danger, and entreating him to return, — he paused, reflected, took counsel, saw no real cause for alarm, — and then calmly and courageously persevered in his journey. Who but he, or one like-minded, would have linked his little pilot-brig to a great steamer, and faced the monsoon in the China Seas, in order to carry out his purpose in reaching Borneo? Who but he would have ventured to grapple with the caste question in the way (he did)? The evil was admitted; the moral courage was exhibited in applying the remedy. Compare his handling of tractarianism with the modified and timid disapprobation it met with at the hands of others. He gave utterance to his own deep convictions, and openly denounced it as "another gospel." To stand in the gap thus fearlessly, as a rallying-point for others, demands and manifests high moral courage.
7. Untiring industry. It served him instead of originality and genius. It made him learned, powerful, useful, influential. No labour daunted him when some important work was in hand. When he had a major sermon to deliver he would work over it again and again.
In Ceylon he reached on "The Pearl of Great Price ". He was 78 when he gave it. Bateman describes him preparing with a desk full of sermons; any one might have been preached without labour to himself, and with profit to the hearers. But he is in the neighbourhood of the pearl fishery; the subject will be interesting; attention may be arrested, and good done. Hence, on the Saturday his table is covered with books, and on the Sunday every description is lively, every allusion correct. His industry never failed. When action did not so much require it, study had it. No man in India read half so much as he did; and his comments and criticisms prove how well the reading was digested. Even on the very last day of his life, he was looking at "Livingstone," and learning something about " Africa."
8. Consistency. Early in life he had grasped the primary truths of the gospel, and he held them firmly to the end. Many secondary truths were added, but they were kept secondary. He never rode a hobby in divinity. His sermons were always good to hear, his books always safe to read. In a charge delivered in 1851, he could say: "I retain the sentiments I publicly expressed in 1817." This inspired confidence ; and the idea of instability and changeableness was never attached to his character. He had no opinion of those who, in order to give the public the benefits of their own thoughts, neglected what had been previously thought and said by others. He laid aside a recent commentary, unread, because the author professed to have written it without consulting previous commentators.
9. Deep self-abasement. It ran through life, and found expression everywhere. The " bitter things " he wrote against himself would make unobservant men deem him a sinner above others. But he only had a deeper insight into his own heart, and a higher sense of the holiness of God. The extent of the sorrow is the point of difference amongst God's people, and not the extent of the sin.
Speaking once of having been in the ministry 56 years he said, "Ah, yes; but it is a long time to have to answer for. None can answer for me but ONE, and that one CHRIST JESUS. I cannot answer for myself."
10. Fidelity to Christ. He never ceased to teach and preach Jesus CHRIST; and when he quarrelled with any scheme of doctrine, it was chiefly because it took from Christ the honour due unto His name. The savour of His name was in every sermon ; the pleadings of His merits marked every prayer. To add to His dominion, to extol His grace, and to extend His church, was the very joy of his heart. Every doctrine of the gospel had its niche, but Christ was on the pedestal. Nothing was put before Him - nothing suffered to obscure His glory.
A physically striking figure, Wilson impressed some with, 'his spiritual egotism and … eminently technical view of religion' and others by his ‘pure simplicity of mind and artlessness of demeanour’. The pattern of his last years in India was apparently little changed. Occasionally he demonstrated an unexpected sensitivity to Indian culture, troubling to learn Hindi and acknowledging the importance of varying biblical terminology to suit the customary usages of different ethnic groups. His wide interest in missionary work brought personal contact with figures such as William Carey, Alexander Duff, Adoniram Judson and Elijah Bridgman. The mutiny of 1857 he interpreted as a devastating judgement on Britain's record in India. It prompted his final sermon in the cathedral at Calcutta, entitled ‘Humiliation in national troubles’. There followed a few months of steady deterioration, and he died at Calcutta on 2 January 1858. After an official funeral he was buried in his cathedral.
Bateman lists some 15 characteristics of Wilson. We will close by highlighting these. Here 1-10:
1. Energy. Even in our short survey I think this comes out. 'He wearied others: but was never weary himself'. What an example he is for us here.
2. Simplicity of his aim. 'Men said he was ambitious, and loved power. But, if so, it was only as a means to an end. The great end and object of life with him, was to save the souls of men; and to this, time, talents, influence, and property, were all devoted.' Again he is an example to us.
3. His deep piety. Despite the failures we have noted it is true to say 'religion was never laid aside, never forgotten. It was his comfort, his solace, his delight, his joy. It was entwined about his heart, and wrought into the very fabric of his nature. It constituted his strength.'
4. Spirit of prayer. He was always praying. In later life it occupied almost half his day.
5. Study of Scripture. "The more we read it," he used to say, "the more we may. It is certain that we shall never exhaust it."
6. Moral courage. In this respect the mind controlled and commanded the body. When, halting on his first visitation between Bombay and the Himalayas, he received from Bishop Corne a letter warning him of danger, and entreating him to return, — he paused, reflected, took counsel, saw no real cause for alarm, — and then calmly and courageously persevered in his journey. Who but he, or one like-minded, would have linked his little pilot-brig to a great steamer, and faced the monsoon in the China Seas, in order to carry out his purpose in reaching Borneo? Who but he would have ventured to grapple with the caste question in the way (he did)? The evil was admitted; the moral courage was exhibited in applying the remedy. Compare his handling of tractarianism with the modified and timid disapprobation it met with at the hands of others. He gave utterance to his own deep convictions, and openly denounced it as "another gospel." To stand in the gap thus fearlessly, as a rallying-point for others, demands and manifests high moral courage.
7. Untiring industry. It served him instead of originality and genius. It made him learned, powerful, useful, influential. No labour daunted him when some important work was in hand. When he had a major sermon to deliver he would work over it again and again.
In Ceylon he reached on "The Pearl of Great Price ". He was 78 when he gave it. Bateman describes him preparing with a desk full of sermons; any one might have been preached without labour to himself, and with profit to the hearers. But he is in the neighbourhood of the pearl fishery; the subject will be interesting; attention may be arrested, and good done. Hence, on the Saturday his table is covered with books, and on the Sunday every description is lively, every allusion correct. His industry never failed. When action did not so much require it, study had it. No man in India read half so much as he did; and his comments and criticisms prove how well the reading was digested. Even on the very last day of his life, he was looking at "Livingstone," and learning something about " Africa."
8. Consistency. Early in life he had grasped the primary truths of the gospel, and he held them firmly to the end. Many secondary truths were added, but they were kept secondary. He never rode a hobby in divinity. His sermons were always good to hear, his books always safe to read. In a charge delivered in 1851, he could say: "I retain the sentiments I publicly expressed in 1817." This inspired confidence ; and the idea of instability and changeableness was never attached to his character. He had no opinion of those who, in order to give the public the benefits of their own thoughts, neglected what had been previously thought and said by others. He laid aside a recent commentary, unread, because the author professed to have written it without consulting previous commentators.
9. Deep self-abasement. It ran through life, and found expression everywhere. The " bitter things " he wrote against himself would make unobservant men deem him a sinner above others. But he only had a deeper insight into his own heart, and a higher sense of the holiness of God. The extent of the sorrow is the point of difference amongst God's people, and not the extent of the sin.
Speaking once of having been in the ministry 56 years he said, "Ah, yes; but it is a long time to have to answer for. None can answer for me but ONE, and that one CHRIST JESUS. I cannot answer for myself."
10. Fidelity to Christ. He never ceased to teach and preach Jesus CHRIST; and when he quarrelled with any scheme of doctrine, it was chiefly because it took from Christ the honour due unto His name. The savour of His name was in every sermon ; the pleadings of His merits marked every prayer. To add to His dominion, to extol His grace, and to extend His church, was the very joy of his heart. Every doctrine of the gospel had its niche, but Christ was on the pedestal. Nothing was put before Him - nothing suffered to obscure His glory.
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