3.  “He prayeth best, who lovest best
      All things both great and small. 
    For the dear God Who loveth us,
      He made and loveth all.”

Those familiar words of Coleridge perfectly express Wilberforce’s attitude towards his fellow-creatures, and when I say “fellow-creatures,” I am not thinking only of his brothers and sisters in the human family.

He was filled with a God-like love of all that God has made.  Hatred and wrath and severity were not “dreamt of” in his “philosophy.”  Towards the most degraded and abandoned of the race he felt as tenderly as St. Francis felt towards the leper on the roadside at Assisi, when he kissed the scarred hand, and then found that, all unwittingly, he had ministered to the Lord, disguised in that loathsome form.  This was the motive which impelled Wilberforce to devote himself, uncalculatingly and unhesitatingly, to the reclamation of lives that had been devastated by drunkenness, and which stimulated his zeal for all social and moral reforms.

But his love extended far beyond the bounds of the human family; and (in this again resembling St. Francis) he loved the birds and beasts which God has provided as our companions in this life, and perhaps—­for aught we know—­in the next.  In a word, he loved all God’s creatures for God’s sake.

4.  No one had a keener sense of the workings of the Holy Spirit in regions beyond the precincts of all organized religion; and yet, in his own personal heart and life, Wilberforce belonged essentially to the Church of England.  It is difficult to imagine him happy and content in any communion except our own.  Nowhere else could he have found that unbroken chain which links us to Catholic antiquity and guarantees the validity of our sacraments, combined with that freedom of religious speculation and that elasticity of devotional forms which were to him as necessary as vital air.  Various elements of his teaching, various aspects of his practice will occur to different minds; but (just because it is sometimes overlooked) I feel bound to remind you of his testimony to the blessings which he had received through Confession, and to the glory of the Holy Eucharist, as the Sun and Centre of Catholic worship.  His conviction of the reality and nearness of the spiritual world gave him a singular ease and “access” in intercessory prayer, and his love of humanity responded to that ideal of public worship which is set forth in John Inglesant: “The English Church, as established by the law of England, offers the Supernatural to all who choose to come.  It is like the Divine Being Himself, Whose sun shines alike on the evil and on the good.”

5.  In what theology did Wilberforce, whose adult life had been one long search for truth, finally repose?  Assuredly he never lost his hold on the central facts of the Christian revelation as they are stated in the creed of Nicaea and Constantinople.  Yet, as years went on, he came to regard them less and less in their objective aspect; more and more as they correspond to the work of the Spirit in the heart and conscience.  Towards the end, all theology seemed to be for him comprehended in the one doctrine of the Divine Immanence, and to find its natural expression in that significant phrase of St. Paul:  “Christ in you, the hope of glory.”