Bio 11d Daniel Wilson

Also in 1821 opportunity was taken to enlarge the building at Bedford Row. Uncompromising in his readiness to fight the good fight for evangelical principles and practice, Wilson inevitably emerged as a forceful public figure and Loane observes how he soon became 'the most prominent Evangelical in the whole of London'.
Wilson also embraced a wide range of evangelical causes, including foreign missions, anti-slavery, church building and education. On alternate Mondays his vestry was home to the well known Eclectic Society for ministers (founded 1783). In 1816 he founded the London Clerical Education Society for helping young men prepare for the ministry. He was a member of the Church Missionary Society (CMS) committee from 1810 and in 1817 he preached their annual sermon (he was later uniquely invited to preach a second annual sermon). A frequent contributor to the Christian Observer, he also published various sermons and pamphlets. He also toured the country most summers for the CMS or for the British and Foreign Bible Society. Not one year passed from 1813-1822 in which he did not take undertake extensive tours speaking on behalf of these societies in various places. He was often accompanied by William Marsh who remarked on how the last thing at night and the first thing in the morning he would see would be Wilson on his knees in prayer.
While researching this subject I found myself on the pleasant Channel Island of Guernsey. I was very interested to read a brief account, therefore, of Wilson's one and only visit there – on behalf of the CMS. It sounds typical of the man in many ways.
I left London on Monday, August 5th, and reached Exeter on the Friday, where our friends the Cornishes received us most hospitably. I preached there twice on the Sunday, and was present at the missionary meeting.
On Friday, August 14th, I embarked at Weymouth for the Channel Islands. Twenty-four hours of calm, and then of contrary winds and tempest (throughout which I felt as if I should die from sea-sickness) brought me to Guernsey. It is a delightful island – 30,000 souls, Normandy customs, beautiful scenery, soft, mild climate, delicious fruits; - the novelty of everything charmed and fascinated me. I was never more struck. In addition to all this, I was greatly touched by the kindness and friendship of Mr Brock. I preached in French, for the first time in my life. Imagine my embarrassment on mounting the pulpit, and seeing before me a vast array of a thousand listeners, understanding nothing but French. I managed to be understood. I believe the warmth of my heart opened my way, for it seemed to me that the more interested they were in the subject, the more they listened. There is one universal language which religion purifies and strengthens - the love of Christ, contrition of heart, faith in the redemption of the Cross - this attracts the soul of man, and is conveyed better by feeling than by words.
During much of 1822–4 he suffered a breakdown, probably due to overwork. He travelled with his family to the continent to recuperate but it did not solve the problem. Loane comments too that he 'found that in London no less than at Oxford, the iron would eat into his soul'. A later journal entry says
My course in London was strangely intermingled with great mercies from God, and great miseries from my own evil heart. My Saviour knows all. I can neither record nor realize all the temptations, the backslidings, the corruptions of heart, which have defiled me. It is terrible to think of.

Islington
Having inherited the rights to St Mary's, Islington, London, from his uncle, in 1821, he decided on the death of the incumbent in May 1824 to take up the parish, to the initial dismay of a congregation not known for its evangelicalism. He was instituted as vicar on 4 June and by the end of that year had recovered his former energy. He returned to the tasks of church extension and school building, established the Islington Clerical Conference, formed the Islington Association for the CMS (which rapidly became one of the society's most substantial sources of funds), and continued to write. Once gain he was successful in reaching out in an area of great need.
In 1827 he built a new and imposing library that contained some 10,000 volumes and was a great delight to him. Bateman says
His love for books was well known, and he seldom returned home from his morning drive without finding a little bazaar established at his gates. Thither the various books purchased at book-sales, so frequent in Calcutta, were brought and spread before him. He could not pass without examining the contents of the stalls; and if an old copy of "Scott" appeared, it was at once bought and given away. ...
Whilst he had any work in preparation for the press, everything having any bearing on the subject was purchased without stint, and then retained. He was careful of his books; said that he looked upon them as his children, and could not bear to see them ill-used. No turning down of the leaves was tolerated, and even a "mark" was deemed unmanly. "If you cannot tell where you leave off, you arc not worthy to read a book," he would say. He needed quiet for study, but not solitude. "Go or stay, as you please; but if you stay, be quiet;" and then he would turn, and in a moment enter the world of books. He kept no late hours; his last reading (as his first) was always devotional and scriptural; and he generally retired about eleven o'clock. In working hours, all his reading had reference to the sermon, or the controversy, or the publication which might be in hand. But in the hour of repose, after dinner, or in the country, the current literature of the day had its turn, and one member of the family generally read aloud to all the rest.
Perhaps this would be a good point at which to mention his literary output. Apart from various sermons and pamphlets, works for children and young people and his descriptions of his travels on the continent, we can mention among his more important works his substantial Foreword to a new edition of Wilberforce's A Practical View (1826). He praises Wilberforce who was still living. It is said that the latter protested that 'such things ought never to be published till a man is dead'. He also wrote prefaces in the same series for Thomas Adams' Private Thoughts, Butler's Analogy and Baxter's Reformed Pastor. Other works include Thoughts on British colonial slavery (1827) The Divine Authority and Perpetual Obligation of the Lord's Day (1831) The Evidences of Christianity (2 vols, 1828, 1830), 'a work as traditional as it was lengthy'. He later wrote On the distinction of castes in India (1834) and Expository lectures on St Paul's Epistle to the Colossians (1853).

Bio 11c Daniel Wilson

Back at St Edmund's
In January, 1804, Wilson returned to St Edmund Hall as a tutor and by January, 1807, had been appointed vice-principal. He combined these positions with charge of the parish of Worton, between Banbury and Woodstock, which was in his uncle's gift. We have emphasised Wilson's standing in the evangelical succession and as Loane suggests one might have expected 'useful service comparable to that of Charles Simeon in the sister seat of learning'. 'But' observes Loane 'Wilson was neither fitted by nature nor suited by office to do for Oxford the work which Simeon had done for Cambridge' – not being rector of a church or fellow of a college at first.
He did say before going there
I fear Oxford. I tremble to think of its Dons, and its duties, and the general tone and colouring of its maxims and opinions. I cannot forget the past. I cannot but dread to encounter new trials, new men, new pursuits, with a variety of difficulties and temptations hitherto unknown, unheard, unthought of. But to shrink, would prove me faithless. I undertake the office, not of my own will, but from a sense of duty.
Oxford was not a complete failure. He was asked to preach before the University in January, 1810. However, it did take its toll on him inwardly. Already in 1804 he is writing
I like my position. Everything falls out as I could wish. But I see many dangers looming in the distance. My heart is already becoming entangled in worldly studies, so that divine things lose their savour. I wish to count all things loss for Christ. I wish to love and cherish divine concerns; but pride, ambition, secular pursuits, and cares, beset me and make my path slippery and insecure. Pray for me.
Two years later it is
My soul is sick. I am perplexed and overborne with college and university business. I have wandered from God. You would not believe, my friend, how weak my mind is, how perturbed, not to say hardened, so that I feel no love for sacred things, nor derive any profit from them. Sin, disguising itself in the form of those literary pursuits in which I am engaged, has deceived, wounded, and almost slain me. I scarcely see Christ, and scarcely love Him. That glow and fervour which I used to feel spreading over my whole soul, is extinguished. Well do I know that I have grieved the Holy Spirit.
Then in 1807 he laid aside his journal not to take it up again for over 20 years. By 1809 he was convinced of the need for a return to pastoral ministry.
The employment of a tutor at Oxford has been far from being perfectly congenial to my mind. As to the propriety of my leaving the university, and giving myself wholly to my ministry, I cannot have a doubt. The gradual decay of vital piety in my own heart, is too obvious and too alarming a symptom, not to force itself upon my conscience. May God yet spare me for His honour!
He summed up much later
My time at Oxford was utterly without profit as to my soul. Pride grew more and more, and carnal appetites enchained me. On the other hand, Worton afforded me much spiritual consolation. These nine years were passed, I trust, in the path of duty, though amidst struggles, temptations, and frequent estrangements of soul and spirit.

St John's Chapel
Worton had been the one bright spot in this time of dearth and he had ministered faithfully there until he began, from 1808, to assist Cecil at St John's Chapel, Bedford Row, Bloomsbury, London. In June 1812 he took full charge there, resigning his Oxford posts and moving to London. Begun as a Chapel of Ease in the reign of Queen Anne, St John's was seen as the headquarters of London's evangelical party and Wilson was an obvious choice.
There he devoted himself to 'ceaseless activity' as a powerful, forthright and popular preacher. Loane speaks of his 'commanding oratory' and of 'years of great blessing' noting how, having preached only 640 sermons in the 11 years of ministry before Bedford Row, he now preached 1187 sermons in just 15 years! His 2000 strong congregation of 'lawyers and merchants', swollen by other visitors in the season, was peppered with Wilberforces, Macaulays, Thorntons and Grants of Clapham Sect fame. Very diligent in preparation, he would take only a few notes with him into the pulpit. Loane says
He stood as God's servant to do God's work and his power was soon felt by all. He was in earnest at a time when earnest men were still comparatively hard to find; he preached a full gospel in an age when preachers of the gospel were few and far between. He was steadfast where many were given to change, and moderate when others ran to extremes. His grave and dignified bearing was a solemn rebuke to the spirit of levity or unbelief, and his impassioned address to conscience was varied with an impressive pathos of appeal.
In 1821 Wilson took the funeral of commentator Thomas Scott. He was always a fan of Scott. He describes their last interview in 1819 thus:
I sat up with Mr Scott last night till near 12 O'clock, talking over my correspondence with the Bishop of Chester on the doctrine of salvation. This morning he gave us a most beautiful exposition of Romans 10. 12, &c. Afterwards Mr Scott went over my homily sermon with me. He alters but very little, and approves of most of my ecclesiastical notions. Mr Scott is tolerable in health, though 72 years old, and asthmatical for 45 years. He is very busy with his new edition of the Commentary on the Bible. He has now finished the whole of the first volume, and parts of the second and third. He finishes four or five sheets a week, expounds twice a day, has above a hundred communicants at his sacrament, is popular and beloved in his neighbourhood, and has fuller churches than ever. It is quite delightful to see him once more in the flesh.
Scott was someone he always delighted to honour.
There was no one in whom he placed more confidence, no one whose writings he more habitually studied. To the close of his life, Scott's Commentary on the Bible was the book of his choice. It exactly suited him. He never seemed sensible of its defects. He never felt it heavy. New authorities arose, new comments appeared : but still his word remained the same - "The old is better." He recommended it to every one whom he valued, and read it always himself. Its accordance with Scripture, its perfect honesty and integrity of purpose, its moderation in statements of doctrine, the practical and holy tendency everywhere manifest; all these won his heart and kept it.
He used Scott's commentary with his Bible daily. He never passed a copy, however old the edition, without buying it. At one point he began having it translated into French. When his two sermons on Scott were published some thought his praise too great.
“Thomas Scott was a wonderful man" he used to say, "as wonderful in his way as Milton or Burke. He overcame great difficulties, and lived down great unpopularity. Why, he was at first quite hooted in London for his long sermons."