"God knows", he tells us, "how I was moved as I read them, and how violent were the struggles in which I was engaged. I endeavoured to resist the force of the arguments before me, but I could not. I would not permit myself to call in question that great axiom of Protestants, that the Reformation was right and necessary. The humility required to correspond with the motions of grace was wanting to me; scientific pride still insisted on its pretended rights. I had only arrived so far as to understand that the opinions pronounced by the reformers on their adversaries were frequently partial, erroneous, and malevolent; that the intellectual power of these latter was not so contemptible as it had been represented; and finally, that their principles had been frequently travestied at the pleasure of the fathers of Protestantism" (p. 139). Having completed his study of these sources, he arranged his materials in the following order: The first chapter treated of the Church, the Primacy, the Scripture, Tradition, the Councils; the second, of the state of innocence, of the fall, of original sin and its consequences; the third, of free-will and grace; the fourth, of justification, of the fulfilment of the law, and of the evangelical counsels; then came the sacraments _in genere et in specie_; finally, the saints and the worship due to them. The title of his manuscript was _De Theologia Romano-Catholica quae Reformatorum aetate viguit, ante-Tridentina_. The work was successful, and received high praise from the faculty of theology. It was said, however, that the author was too impartial--_nimis justus_--towards Catholicism. This qualification was added at the request of Hengstenberg, who did not like too well the favourable notice given of Catholic writers. And yet notwithstanding all this, Dr. Laemmer was still far from being a Catholic. He himself tells us that at most he had arrived at the position held by Leo. On the 3rd of August, 1856, he received the prize, and had the satisfaction of learning at the same time that his memoir was accepted as the dissertation required for the license. In a few days he passed the _rigorosum_, and in the same month made his public disputation, taking for the theme of his introductory discourse St. Bernard's work, _De consideratione_. He received his license, and immediately left Berlin for the country to recruit his shattered health. In the country he preached frequently, wrote an analysis of G. Voigt's _Pius II. and his age_, and a dissertation on the doctrine of justification, held by the Catholic theologian, Contarini, in which he now admits he was mistaken as to his estimate of the sentiments of that divine. Returning to Berlin with renewed health, he was appointed to give religious instruction, and to teach Hebrew in the Frederic Gymnasium. It must have been a difficult task for one perplexed in mind as M.