All this is the more remarkable because he conceives himself to have been, even from early youth, peculiarly devoted to dogma in the abstract; he returns continually to this idea, confounding, as we venture to conceive, his estimate of the effect of truth when he received it, on himself, with truth as it exists in the abstract.  And as this affected him in regard to dogma, so it reached to his relations to every part of the Church around him.  It led him to gather up in a dangerous degree, into the person of his “own Bishop,” the deference due to the whole order.  “I did not care much for the Bench of Bishops, nor should I have cared much for a Provincial Council....  All these matters seemed to me to be jure ecclesiastico; but what to me was jure divino was the voice of my Bishop in his own person.  My own Bishop was my Pope.”—­(p. 123.) His intense individuality had substituted the personal bond to the individual for the general bond to the collective holders of the office:  and so when the strain became violent it snapped at once.  This doubtless natural disposition seems to have been developed, and perhaps permanently fixed, as the law of his intellectual and spiritual being, by the peculiarities of his early religious training.  Educated in what is called the “Evangelical” school, early and consciously converted, and deriving his first religious tone, in great measure, from the vehement but misled Calvinism, of which Thomas Scott, of Aston Sandford, was one of the ablest and most robust specimens, he was early taught to appreciate, and even to judge of, all external truth mainly in its ascertainable bearings on his own religious experience.  In many a man the effect of this teaching is to fix him for life in a hard, narrow, and exclusive school of religious thought and feeling, in which he lives and dies profoundly satisfied with himself and his co-religionists, and quite hopeless of salvation for any beyond the immediate pale in which his own Shibboleth is pronounced with the exactest nicety of articulation.  But Dr. Newman’s mind was framed upon a wholly different idea, and the results were proportionally dissimilar.  With the introvertive tendency which we have ascribed to him, was joined a most subtle and speculative intellect, and an ambitious temper.  The “Apologia” is the history of the practical working out of those various conditions.  His hold upon any truth external to and separate from himself, was so feeble when placed in comparison with his perception of what was passing within himself, that the external truth was always liable to corrections which would make its essential elements harmonize with what was occurring within his own intellectual or spiritual being.  We think that we can distinctly trace in these pages a twofold consequence from all this:  first, an inexhaustible mutability in his views on all subjects; and secondly, a continually recurring temptation to entire scepticism as to everything external to himself.  Every page gives illustrations