On the appointed day Hamilton entered the great hall of the university, in which were gathered professors, students, and a numerous audience besides. He announced that he was about to establish a certain number of truths respecting _the law and the Gospel_, and that he would maintain them against all comers. These theses, all of a practical character, had however somewhat of that dialectical spirit which distinguished at a subsequent period the philosophical schools of Scotland, and were drawn up in a pure and _lapidary_ style which secures for this theologian of three-and-twenty a noteworthy place among the doctors of the sixteenth century. [Sidenote: HAMILTON’S THESES.] ‘There is a difference, and even an opposition, between the law and the Gospel,’ said Hamilton. ‘The law showeth us our sin; the Gospel showeth us remedy for it. The law showeth us our condemnation; the Gospel showeth us our redemption. The law is the word of ire; the Gospel is the word of grace. The law is the word of despair; the Gospel is the word of comfort. The law is the word of unrest; the Gospel is the word of peace.[54] The law saith, Pay thy debt; the Gospel saith, Christ hath paid it. The law saith, Thou art a sinner--despair, and thou shalt be damned; the Gospel saith, Thy sins are forgiven thee: be of good comfort, thou shalt be saved. The law saith, Make amends for thy sins; the Gospel saith, Christ hath made it for thee. The law saith, The Father of heaven is angry with thee; the Gospel saith, Christ hath pacified him with his blood. The law saith, Where is thy righteousness, goodness, and satisfaction? the Gospel saith, Christ is thy righteousness, thy goodness, thy satisfaction. The law saith, Thou art bound and obliged to me, to the devil and to hell; the Gospel saith, Christ hath delivered thee from them all.’[55] The attack began, and the defence of the young Master of Arts was as remarkable as his exposition. Even though he made use of the syllogism, he shook off the dust of the school, and put something perspicuous and striking in its place. When one opponent maintained that a man is justified by the law, Hamilton replied by this syllogism:-- ‘That which is the cause of condemnation cannot be the cause of justification. ‘The law is the cause of condemnation. ‘Therefore the law is not the cause of justification.’ His phraseology, clear, concise, and salient--rare qualities in Germany, except perhaps in Luther--his practical, transparent, conscientious Christianity--struck the minds of his hearers. Certainly, said Lambert, Hamilton has put forward thoroughly Christian axioms, and has maintained them with a great deal of learning.[56]