to me, though he was rather cold and lawyerlike; but he was abruptly
withdrawn from Oxford to be employed in active life.

I first received a temporary discomfort about the 39 Articles from
an irreligious young man, who had been my schoolfellow; who one day
attacked the article which asserts that Christ carried "his flesh and
bones" with him into heaven. I was not moved by the physical absurdity
which this youth mercilessly derided; and I repelled his objections
as on impiety. But I afterwards remembered the text, "_Flesh and blood
shall not inherit the kingdom of God_;" and it seemed to me as if the
compiler had really gone a little too far. If I had immediately
then been called on to subscribe, I suppose it would have somewhat
discomposed me; but as time went on, I forgot this small point,
which was swallowed up by others more important. Yet I believe that
henceforth a greater disposition to criticize the Articles grew upon
me.

The first novel opinion of any great importance that I actually
embraced, so as to give roughness to my course, was that which many
then called the Oriel heresy about Sunday. Oriel College at this time
contained many active and several original minds; and it was rumoured
that one of the Fellows rejoiced in seeing his parishioners play at
cricket on Sunday: I do not know whether that was true, but so it
was said. Another of them preached an excellent sermon before the
University, clearly showing that Sunday had nothing to do with the
Sabbath, nor the Sabbath with us, and inculcating on its own ground
a wise and devout use of the Sunday hours. The evidently pious and
sincere tone of this discourse impressed me, and I felt that I had no
right to reject as profane and undeserving of examination the doctrine
which it enforced. Accordingly I entered into a thorough searching of