divine power to forgive or retain sins, or the power of bestowing this
power, was to me then, as now, as clear and certain as any possible
first axiom. Yet if the Bishop had not this power, how profane was
the pretension! Thus again I came into rude collision with English
Prelacy.

The year after taking my degree, I made myself fully master of Paley's
acute and original treatise, the "Horæ Paulinæ," and realized the
whole life of Paul as never before. This book greatly enlarged my mind
as to the resources of historical criticism. Previously, my sole idea
of criticism was that of the direct discernment of style; but I now
began to understand what powerful argument rose out of combinations:
and the very complete establishment which this work gives to the
narrative concerning Paul in the latter half of the "Acts," appeared
to me to reflect critical honour[3] on the whole New Testament. In the
epistles of this great apostle, notwithstanding their argumentative
difficulties, I found a moral reality and a depth of wisdom
perpetually growing upon me with acquaintance: in contrast to which
I was conscious that I made no progress in understanding the four
gospels. Their first impression had been their strongest: and their
difficulties remained as fixed blocks in my way. Was this possibly
because Paul is a reasoner, (I asked)? hence, with the cultivation
of my understanding, I have entered more easily into the heart of
his views:--while Christ enunciates divine truth dogmatically;
consequently insight is needed to understand him? On the contrary,
however, it seemed to me, that the doctrinal difficulties of the
gospels depend chiefly either on obscure metaphor or on apparent
incoherence: and I timidly asked a friend, whether the _dislocation_
of the discourses of Christ by the narrators may not be one reason why
they are often obscure: for on comparing Luke with Matthew, it appears