train himself in the work, and to have full time for study; but he at that time looked to remaining in England during his father's lifetime, and perhaps transferring himself to Manchester, Liverpool, London, or some large city, where there was need of mission work among the neglected.
His father was on the City of London Charter Commission, and was in London from November to February, the daughters joining him there, but there was no lack of friends around Alfington. Indeed it was in the midst of an absolute clan of Coleridges, and in Buckerell parish, at Deerpark, that great old soldier, Lord Seaton, was spending the few years that passed between his Commissioner-ship in the Ionian Isles and his Commandership in Ireland.
He was connected with the Coleridges through the Yonge family, and the young people were all on familiar cousinly terms. Coley was much liked by him; and often joined in the rides through the lanes and to the hills with him and his daughters, when there were many conversations of much interest, as there could not fail to be with a man who had never held a government without doing his utmost to promote God's work in the Church and for education; who had, moreover, strong opinions derived from experience of the Red Indians in Upper Canada—namely, that to reclaim the young, and educate them was the only hope of making Christianity take root in any fresh nation.
It was at Deerpark, at a dinner in the late autumn of this year 1853, that I saw Coley Patteson for the second and last time. I had seen him before in a visit of three days that I made at Feniton with my parents in the September of 1844, when he was an Eton boy, full of high spirits and merriment. I remember then, on the Sunday, that he and I accompanied our two fathers on a walk to the afternoon service at Ottery, and that on the way he began to show something of his inner self, and talked of his mother and her pleasure in Feniton; but it began to rain, and I stayed for the night at Heaths Court, so that our acquaintance ceased for that time. It was not a formal party at Deerpark, and the evening was chiefly spent in playing at games, thread paper verses and the like, in which Coley took his part with spirit. If I had guessed what he was to be, I should have observed him more; but though, in after years, our intercourse in letters makes us feel intimate with one another, these two brief meetings comprise the whole of my personal acquaintance with one in whom I then only saw a young clergyman with his heart in his work.
Perhaps this is the best place to mention his personal appearance, as the portrait at the beginning of this volume was taken not more than a year later.
He was tall and of a large powerful frame, broad in the chest and shoulders, and with small neat hands and feet, with more of sheer muscular strength and power of endurance than of healthiness, so that though seldom breaking down and capable of undergoing a great deal of fatigue and exertion, he was often slightly ailing, and was very sensitive to cold. His complexion was very dark, and there was a strongly marked line between the cheeks and mouth, the corners of which drooped when at rest, so that it was a countenance peculiarly difficult to photograph successfully. The most striking feature was his eyes, which were of a very dark clear blue, full of an unusually deep earnest, and so to speak, inward, yet far away expression. His smile was remarkably bright, sweet and affectionate, like a gleam of sunshine, and was one element of his great attractiveness. So was his voice, which had the rich full sweetness inherited from his mother's family, and which always excited a winning influence over the hearers. Thus, though not a handsome man, he was more than commonly engaging, exciting the warmest affection in all who were concerned with him, and giving in return an immense amount of interest and sympathy, which only became intensified to old friends while it expanded towards new ones. Here is a letter to his father, undated, but written not long after his settling down at Alfington. After expressing his regret that his voice had been inaudible to his sister Joanna at a Friday evening service, he proceeds:—
'I did not speak very loud, because I don't think I could do so and at the same time keep my mind at work and thoughts collected. Anything which is so unnatural and unusual as to make me conscious of myself in a peculiar manner would prevent, I fear, my getting on with my oration at all.
'I am glad you think I could not have acted otherwise with E—. I quite expect ere long to find something going on which may call for my interference, and I specially guarded myself on this point. It is distinctly understood that I shall speak to him quite plainly whenever and wherever I think it necessary to do so. I do not suppose it very likely that he can go on long without my being forced to take some step; but I really feel so very unequal to expressing a decided opinion upon the great question of Bible readers, that I am certainly glad I have not taken up a hostile position hastily. As a matter of fact, he reads in very few cottages in my district; tracts he distributes almost everywhere.
'Now I see of course the distinction between a man making it his business to read the Bible and neighbours dropping in occasionally to read a chapter to one who is unable to read, but where you are distinctly told that the wish is most decidedly to support the clergyman, and answers not unsatisfactory are given upon main points, what difference remains between the two cases I have put that can furnish matter for fair argument, with a man from education, &c., disposed to take a different view of the whole question? Add to this, that I cannot appeal to the universal practice of the clergy. "Why," might it be said, "do you, as a clergyman find a difficulty where Mr. H. finds none? You are, after all, acting on your own private opinion, though you lay claim to authority for it." I cannot successfully appeal to the distinctive teaching of our Church, clear and manifest as it is, for the very words I think conclusive contain no such evidence for him, and so on ad infinitum. Besides, to speak quite what I feel at present, though only so perhaps because my view is necessarily unformed, the natural order of things in such a district as this seems to be: gain the affections of the people by gentleness and showing real interest in their welfare, spiritual and temporal; show them in the Bible such teaching as the Church considers necessary (but not as yet upon the authority of the Church, or at least not so expressed to them); lead them gradually to the acknowledgment of such truths as these: that Christ did found a society called the Church, and appoint to certain persons whom he sent the Ministry of reconciliation; that if we have no guide but mere opinion, there will be thousands of conflicting opinions in the world even among good men, whereas Truth can be but one, and that practically this is found to be so; that it is no argument to say, that the Spirit so operated as to enlighten the reason of each individual to this extent, viz., that it may compose a Creed for him or herself; that the Spirit acts now in the ordinary, though not less real and heavenly manner; and that the infinite divisions among sectaries proves the fact to be as I state it.
'Thus I imagine the want of that external and visible Church will be felt as necessary to fix the Creeds pasa katadike.
'But to reverse this process, to cram positive teaching down their throats upon the authority of the Church before they know what the Church is, or feel the need of any power outside (so to speak) their own minds to guide them, does seem to me in a place like this (humanly speaking) suicidal. I cannot, of course, tell how much preparatory teaching they have received, but I must judge from what I see and hear, and deal accordingly in each cottage. Some few there are to whom I can speak, as to Church people in the real sense of the word, but these are as two or three in a hundred.
'One line to say whether you think me right or wrong, would be a great comfort to me. I feel no tendency to latitudinarianism, but only to see much good in systems unrecognised by your very highflyers. I believe that the Church teaching is represented in an unfavourable, often offensive, light to many of our poor, because they hear words and see things which find no response in their hearts; because they are told, ordered almost, to believe things the propriety of believing which they do not recognise; because the existence of wants is implied when they have never been felt, and a system for supplying them introduced which finds no room in the understanding or affections of the patient.
'But you know, dear Father, what I mean, without more dusky attempts at explaining myself.
'Do not many High Churchmen want a little more "experimental religion" in Bishop Jebb's sense of the terms: not a religion of the feelings, but a religion
