prominent, proportionately, than the prescription for man's conduct.
The Gospel is the opposite of this. It has for its object the
regulation of conduct; but that object is less prominent,
proportionately, than the other, the manifestation and the revelation
of God. The Old Testament says 'Thou shalt'; the New Testament says
'God is.' The Old was Law; the New is Truth.

And so we may draw the inference, on which I do not need to dwell, how
miserably inadequate and shallow a conception of Christianity that is
which sets it forth as being mainly a means of regulating conduct, and
how false and foolish that loose talk is that we hear many a
time.--'Never mind about theological subtleties; conduct is the main
thing.' Not so. The Gospel is not law; the Gospel is truth. It is a
revelation of God to the understanding and to the heart, in order that
thereby the will may be subdued, and that then the conduct may be
shaped and moulded. But let us begin where it begins, and let us
remember that the morality of the New Testament has never long been
held up high and pure, where the theology of the New Testament has
been neglected and despised. 'The law came by Moses; truth came by
Jesus Christ.'

But, still further, let me remind you that, in the revelation of a God
who is gracious, giving to our emptiness and forgiving our sins--that
is to say, in the revelation of grace--we have a far deeper, nobler,
more blessed conception of the divine nature than in law. It is great
to think of a righteous God, it is great and ennobling to think of One
whose pure eyes cannot look upon sin, and who wills that men should
live pure and noble and Godlike lives. But it is far more and more
blessed, transcending all the old teaching, when we sit at the feet of
the Christ who gives, and who pardons, and look up into His deep eyes,