1 John tends to set faith and love side by side (cf. Rev 14'- : faith and the ' commandments of God '), and the Fourth Gospel shows the same collocation. In this point, accordingly, St. John ditters from St. Paul, who indicated the subordina- tion of love to faith in the phrase 'faith working through love ' (Gal 5*). In point of fact, however, St. John too has recognized the dependence of love upon faith, since, as just indicated, the first part of his Gospel is occupied with tlie preaching of faith (1-12), while in the second part (1311.) brotherly love is regarded as being based upon the true foundation of discipleship, i.e. upon faitii. Through faith comes life in the name of Jesus Christ (20^' ; cf. 1 Jn 5'^). No room is left, therefore, for legal merit or self-righteousness. Thus St. John homologates the Pauline conception of the gospel, but exjiresses his view in a manner much more simple, and therefore less precise.
7. The Law in the sub-apostolic writings. — In the post-apostolic writings of the 1st cent, the Law, as signifying the Mosaic legislation, plaj's no part at all. In the so-called First Ejiistlc of Clement the term occurs but once (i. 3), and there in the plural form : ' Ye walked in the laws of God' — an utterance which, both according to the context and in view of the persons addressed (Gentile Christians in Corinth), can have no refer- ence to the OT Law in the specific sense. It was in the writings of the Apostolic Fathers of the 2nd cent. — as, e.g., the Shepherd of Hernias and the Epistle of Barnabas — that Christianity came to be regarded as ' the new Law.' Barn.abas says that God abolished the Jewish sacrihces in order that the new Law of our Lord Jesus Christ, which is without the yoke of compulsion, should involve no sacrificial gift, as that is but the work of man (ii. 6) — an idea that partly recalls St. James's phrase, ' the perfect law of liberty ' ( Ja P^ ; cf. 2'-). Hermas, again, speaks of Christ as the one who gave to the people (of God) the Law that He re- ceived from His Father, but also as the one who is Himself the Law ; the Law is the Son of God, who was preached to the ends of the earth (Sim. viii. 3. 2) — i.e. the gospel has taken the place of the ancient Law, or, otherwise expressed, Christ in His example and His commandments has been consti- tuted the sole moral authority of Christians. What distinguishes this sub-apostolic view from that of St. Paul, however, is that the idea of 'the new Law ' not only verbally but also materially implies a moralism that was quite foreign to the Apostolic Age, inasmuch as the idea of Law has coloured the conception of the gospel.
AVhen the strain between Law and gospel had at length been relieved, legalism gradually once more found its way indirectly into the Church. We can already trace the process in the Ancient Catholic Church, and still more distinctly in tlie Mediaeval Church. At the lleformation, however,
the primitive-Christian, Pauline solution of the problem of the Law was vindicated once more, and legalism and antinomianism were alike sur- mounted. The theology of the Reformation, in its interpretation of grace and faith, showed, with St. Paul as its guide, not only that, but also how, the Ciiristian is constrained to do good works, and thus fulfil the Law of God {Aiiqsburg Confession [1530], XX. 36, ' Apol.' [1531] iii. i5).
Literature. — The text-books of NT Theology by B. Weiss (En^. tr. of 3rd ed., Edinburgh, 1882-83), H. J. Holtzmann (-Tubingen, 1911), A. Schlatter (Calw, 1909-10), P. Peine (Leipzig, 1910), H. Weinel (Tubingen, 1911); C. v. Weizsacker, Das apostnlische Zeitalter der christlicken Kirche'^, Freiburg, 1892 (passim) ; E. Grafe, Die paulinische Lehre vorn Ge.setz nach den vier Bauptbriefen, do. 1893 ; Lyder Brun, Paubis's here om loven, Christiania, 1894 ; A. Zahn, Das Gesetz Gottcs nach der Lehre und der Erfahrung des Apostcl Pauhis'^, Halle, 1892 ; P. Peine, Das gesetzesfreie Evangelium des Pauhis, Leipzig, 1899 ; G. B. Stevens, Theology of the NT, 1899, p. 17 ; A. E. Garvie, Studies of Paul and his Gospel, 1911, p. 192; E. P. Gould, Biblical Theology of the NT, 1900, p. 27. See also the accounts of Paulinisni by E. Renan (Eng. tr., London, lSti9), P. W. Parrar (do. 1879), O. Pfleiderer (Leipzig, 1873, Eng. tr., London, 1877), A. Sabatier (^Paris, 1896, Eng. tr.6, London, 1906), and treatises on the subject of 'Jesus and St. I'aul.' OlAF MoE.
LAWYER. — In Israel the activities of the lawyer were limited by the Torah, or Law of Moses. His functions were three-fold : to study and interpret the Law (and tlie traditions arising from it), to hand it down by teaching, and to apply it in the Courts of Justice. The lawyers played an im- portant part in the proceedings of the Sanhedrin, not only voting, but also speaking, if they saw fit, on either side of a case, though in criminal ciiarges solely on behalf of the accused (Mishn. Sanhedriyi, iv. 1). The Roman lawyers were more secular in their interests, and applied themselves more directly to tlie practical asjiects of jurisprudence. Their work in tlie law-courts covered a wide range. The most general representative of law was the cognitor, or attorney, whose place (in Gaius's time) was par- tially filled by the procurator litis, or legal agent ; but in court the case was pleaded by the patroiius or orator, the skilled counsel of whom Cicero is so illustrious an example, often assisted by the advo- catus, or legal adviser. The ojiinion of juriscon- sulti, or professional students of law, could also be laid before the judges. See Trial-at-Law.