Wlliam Law exerted an enormous influence on John Wesley during his Oxford period, to the point that Wesley sought his spiritual counsel and patterned his preaching and ministry after his mentor’s teachings. To better understand Wesley’s spiritual development and his early theology, it is important to know who Law was and what he contributed to Wesley’s spiritual and theological growth as a young Oxford don. Below is a brief summary that highlights some key points.
William Law 1686-1761
Law was an Anglican priest who wrote several influential works in the first half of the 18th century. He is recognized as part of the holy living tradition within the Church of England. He lost his position at Emmanuel College, Cambridge, when he would not swear allegiance to the new Hanoverian King George I. Later in life, Law became a mystic having been drawn to the views of Jacob Bohme. His works fill nine volumes. Law is remembered most for his works on practical divinity. His two most influential writings were A Practical Treatise on Christian Perfection (1726) and A Serious Call to a Devout & Holy Life (1728).
Law taught a gospel of full devotion that stressed self-denial and a renunciation of the world as evidence of an authentic faith. The Church of England practiced paedo baptism, believing the infant was then justified from the guilt of original sin and regenerated by the Spirit of God. As an Anglican, Law believed this too. But he held that when a baptized person turns to worldly living they forfeit their salvation and must be re-regenerated by fully devoting themselves to God and thereby renewing their baptismal covenant. This rededication he saw as the new birth and a conversion of the heart to God. The renewed Christian was then to live a devout life of strict obedience and faithfulness to the gospel covenant.
Law’s Influence on Wesley
John Wesley says he began to read Law around 1727/28, though the historical record suggests it was a couple years later in1730. Wesley first read Law’s Serious Call and it made an immediate impression on him. The book was passed around to the different members of the Holy Club, as the Oxford Methodists were often called. In the summer of 1732, Wesley paid a visit to Law at his residence. Law gave Wesley a copy of his prior work, Christian Perfection, which Wesley read that fall. While Wesley and the Oxford Methodists were reading many authors of the Holy Living Tradition, Law stood out because his style of writing was engaging and his arguments were forcefully made. Law’s influence is evident in Wesley’s famous sermon, The Circumcision of the Heart, which he preached at St. Mary’s Cathedral on January 1, 1733.
To briefly summarize Law’s influence on Wesley:
- Wesley became convinced he had lost his baptismal washing/regeneration and had been re-converted during his spiritual awakening in 1725. This would be his view until 1738 when Wesley experienced evangelical conversion at Aldersgate.
- Wesley began to teach the necessity of adult conversion for authentic, saving faith. Law’s idea of adult conversion prepared Wesley to later embrace the concept of evangelical conversion by faith in Christ, which he learned from the Moravians.
- Wesley patterned his early ministry after Law’s principles. He would hold these views until 1738 when he adopted the Reformation message of salvation by faith alone. Wesley then wrote Law and challenged his views. These letters are fascinating to read for what they tell us about Wesley’s new understanding of gospel salvation.
The issue that caused Wesley to begin rethinking what he believed about gospel salvation was a lack of salvation assurance. This happened during his voyage to America in late 1735 when he experienced fear of immanent death during a series of violent storms. When Wesley returned to England in 1738 he came to a new understanding of the gospel salvation from Peter Bohler, a Moravian missionary on route to America. He then moved away from Law’s teachings regarding saving faith and conversion in Christ. He continued to appreciate Law’s writings on holy living (sanctification), but never again followed Law regarding initiation into the faith — i.e. justification and regeneration.
William Law’s Works
Law’s basic position on justification represented a mainstream view within the Anglican Church of the 18th century (present justification in this life and final justification at the Last Judgment). Towards the end of his life he penned a tract expressing his current view on justification. On regeneration, over the years Law shifted toward a mystic perspective. His mature view differed sharply with Wesley and the Methodists.
The Ground of Regeneration 1739
The Grounds and Reasons Regeneration 1762
On Justification 1761
Here is the complete set of his published works:
Works of W Law vol 1
Works of W Law vol 2
Works of W Law vol 3
Works of W Law vol 4
Works of W Law vol 5
Works of W Law vol 6
Works of W Law vol 7
Works of W Law vol 8
Works of W Law vol 9
[This post was taken from the Featured Monthly Resources Page on Mark K. Olson’s website.]
