the Veil
The Mystics

None of the Works of William Law, apart from the "Serious Call", have been available in full for a good many years in this country. The last collected edition of his books was published in 1893. In recent years they have been issued only in the form of selections. "The Selected Mystical Writings of William Law", edited by Stephen Hobhouse, has done much to extend the knowledge of his work. In view of the leading place which Law certainly holds in the history both of English and of Protestant mysticism, it is clearly important that his greatest writings should be available in their completeness. We are therefore recommending what are commonly recognized as his two finest books, "The Spirit of Prayer and The Spirit of Love".

William Law holds an outstanding position among Protestant and English, mystics. His writings are therefore of considerable interest to students, and especially to English-speaking students of mysticism. Among his works, "The Spirit of Prayer and The Spirit of Love" are perhaps the finest and the most appealing. In the years when they were written (1749 - 1754), his outlook received its fullest and most characteristic development, and his literary power was at its height. In these books, he displays more fully than in any of his other writings, the influence of Jacob Boehme, which affected his later thought so profoundly.

Law's relation to Boehme is apt to be misunderstood. It is sometimes supposed that it was Boehme's influence which was responsible for the entire mystical development which was the main feature of his later life. It is true that it was after he had begun to read Boehme's writings (about the year 1735, when he was 49) that the mystical aspect of his work came into evidence. His book on the "Sacrament of the Lord's Supper", written in 1737 in reply to Bishop Hoadley, is often regarded as the first of his mystical writings. Law himself, however, makes it abundantly clear that he was influenced by many other mystics -- especially by the so-called "Rhineland mystics" of the fourteenth century (apart from Eckhart, the greatest of them, of whom he had no knowledge). He was familiar with the work of most noteworthy Christian mystics from the pseudo-Dionysius in the fifth century to Mme. Guyon in the seventeenth. In his literary career there is a blank of nine years between "An Appeal to all that doubt the Truths of the Gospel" (1740) and the First Part of "The Spirit of Prayer" (1749). It seems to have been during this period that Law undertook the systematic study of Boehme.

Law was not at any time a mere mouthpiece of Boehme. His most fundamental conception is that of the universal divine presence in the human soul, and that is common ground among Christian mystics. It was this thought that led him to the universalism of his developed outlook. Seeing the divine Life in all, he rejoiced to see the manifestation of that Life, not only among Christians, but in non-Christian seers and saints. Here, Law was far in advance of the orthodox standpoint of his time. Although he was utterly opposed to the Rationalism of the Deists, he shared the breadth of their outlook in recognizing the universality of religion as rooted in the human soul. He was a Pioneer of the larger vision which is emerging in our time. It is true that he prided himself on his rigid adherence to the orthodox standards of the Church -- He had as little sympathy with the Socinians and the Arians as he had with the Deists. For him, religion was far greater than any creed; it was the Life of the Spirit born within us.

Law went far in his opposition to the attitude which enthrones reason as man's highest faculty. Like Boehme, he emphasized the primacy of will. Yet his mysticism is in some aspects highly speculative. He claims that his conception of the origin of the material universe as a fall from the primary perfection and glory of "Eternal Nature" represents the true meaning of Scripture, but it is in fact based on the philosophy of Boehme, which has in this aspect strong Gnostic affinities. In his conception of "Eternal Nature", he gives expression to an aspect of the mystical tradition which has in recent years been widely neglected, although it has been emphasized in the writings of adherents of the Eastern Orthodox Church, like Soloviev, Berdyaev and S. L. Frank. It played a great part in the experience and teaching of William Blake (see "William Blakeand Neoplatonism", by G. M. Harper), and its significance was reaffirmed in some of her books by Evelyn Underhill. Among other "moderns", Max Plowman and Edward Carpenter have testified to its reality.

Law was at once orthodox and liberal in his outlook. His appeal was constantly to the Bible, linked with his understanding of the historical origin and background of the Hebrew and Christian Scriptures. His thought is marked by certain outstanding contrasts. "Christ" is for him both a historical person and a universal principle, the eternal Word, the source of all that is good in our Life made manifest, above all, in the true spirit of love wherever it is found. For Law, therefore, the Incarnation is not merely a particular divine event, as it is for the great majority of Christian theologians -- it is also a universal process. He speaks explicitly of "incarnation" in that sense. It is not surprising that he failed to unify his thought on this question, so that his teaching is lacking in complete consistency. His emphasis varies, in fact, from time to time. Sometimes he thinks of salvation in accordance with traditional orthodoxy as wholly dependent on the Cross of Calvary; but more typically he regards it as springing from the divine Life in man, and so as an experience common to all who share the "spirit of prayer" to which that Life moves us. Again, while Law regarded the whole universe as an outgrowth of "Eternal Nature", and not as a creation ex nihilo, his view is marked, in one aspect, by a thoroughgoing dualism. Physical Nature is for him a fallen world, and in all its phases, from the constitution of matter to the life of the animals and the unregenerate human self, it represents, not the manifestation, but rather the absence of the divine. To say that is not to deny that his view of the world contains an important element of truth. The principle of mechanism exhibited in Nature underlies the regressive tendency which is the great obstacle to human progress; and it is from the exclusiveness of matter that the separateness which is the ground of conflict and evil appears to spring.

Law's view of the world as rooted in a primal Fall was naturally a somber one. During the greater part of his life it was not merely somber, but radically pessimistic, since he shared the belief in everlasting Hell almost universally held by Christians in his day. That belief is implied in some passages in both these books; but in "The Spirit of Love", it is finally replaced by the idea of Universal Restoration implied in other passages. Here, Law's insight altogether surpassed that of Boehme. It is indeed a tribute to the humane and enlightened quality of his thinking that he was a pioneer of the "larger hope". His enlightenment found expression also in his thoroughgoing repudiation of the penal theory of the Atonement and his adoption of a "moral" view. He shared Boehme's outlook in his complete rejection of the traditional idea of the wrath of God, although he felt justified in using the term in a sense common to both he and Boehme.

Law's mysticism is essentially related to his understanding of religion as an inward principle, grounded in the deeper nature of the soul. The inmost center of our being is for him the "spark of the soul", which is divine and which moves us therefore to seek after union with God. Law cannot be counted among the greatest of the mystics, for there is no indication in his writings that he attained the height of their experience. His mysticism is essentially dynamic and creative. It cannot be summed up in terms of vision or knowledge; it is a matter of life -- of willing rather than of knowing. The basic fact of mystical experience, as he saw it, is the abiding fact of divine inspiration -- the Life of God working within us, the flame of divine love, "the desire of the soul for God" -- which is the secret of union with God. It is the greatness of Law's written work -- and especially of the two books here mentioned -- that at its best it bears authentic testimony to that truth.

"No one can know or believe the Mysteries of Christ's redeeming Power by historically knowing, or rationally consenting to, that which is said of Him and them in Written or Spoken Words. It can be achieved Only and Solely by an inward, experimental finding and feeling the Operation of them, in that new Death and new Life, both of which must be effected in the Soul of Man - or Christ is not, cannot - be found and Known by the Soul as its Salvation. It must also be equally true, that the redeemed State of the Soul, being in itself Nothing else but Resurrection of a Divine and Holy Life in it, must necessarily - from first to last - be the Sole Work of the Breathing, creating Spirit of God, as the first holy created state of the Soul was."

"For all man's blindness and misery lies in this: that he has lost the knowledge of God as essentially living within him, and by falling under the power of an earthly, bestial life, thinks only of God, as living in some other world - and so seeks only by notions, to set up an image of an absent God - instead of worshiping the God of life and power in whom he lives, moves and has his being"

A note from the editor before you begin: Take note of and remember this when you are reading his books !!

William Law's life was divided into two VERY DISTINCT phases. During the first, he is noted especially for his manuscript, "A Serious Call to a Devout and Holy Life". This is a VERY legalistic, religious treatise regarding the necessity of and way to a holy life in Christ. He expounds upon WHAT a Christian is expected to do, but offers NO help as to HOW he is to achieve it.

The second phase seems to have occurred AFTER he undertook a systematic study of the writings of the Christian mystic, Jacob Boehme -- and his filling with the Holy Spirit.. His most notable work during THIS phase was "The Spirit of Love and the Spirit of Prayer".

The audiobook below (in 16 parts) is produced by Dale Brubaker and narrated by Kevin Archer. The original by William Law was entitled, "An Humble, Earnest, and Affectionate Address to the Clergy" and was published in 1761. Download the .pdf eBook below at the bullet. It was modernized and published in 1896 by Andrew Murray as, "The Power of the Spirit". In 2006, Dave Hunt again republished it as, "The Power of the Spirit", adding some excerpts from, "The Spirit of Love" and other works by Law.

Murray wrote that "he didn't know where to find anywhere else the same clear and powerful statement of the truth which the Church needs at the present day." Murray also said: "I have tried to read or consult every book I knew of that treats of the work of the Holy Spirit, and nowhere have I met with anything that brings the truth of our dependence upon the continual leading of the Spirit, and the assurance that that leading can be enjoyed without interruption, so home to the heart as the teaching of the present volume."

Click the respective item to read the following excerpts from the Writings of William Law:

The "Change In William Law" from when he wrote, "Serious Call" to when he wrote, "Power in the Spirit"

Introduction and Excerpts from the Writings of William Law

"A Serious Call to a Devout and Holy Life" **** Chapter XII -- The happiness of a life wholly devoted to God further proved from the vanity, the sensuality, and the ridiculous poor enjoyments, which they are forced to take up with who live according to their own humors. This represented in various characters.

Excerpts from ** "Address to the Clergy, Grounds of Christian Regeneration and the Way to Divine Knowledge"

The following is an excerpt (Chapter 12) from an excellent book by William Law, "You Will Receive Power" **** "The Inward and Outward Churches"

The following is an excerpt (Chapter 12) from another excellent book by William Law, "God's Power in You" **** "The Entrance of Evil Into the World"

Exerpts from the Writings of William Law -- "On the Fall of Man from His Original Created Glory"

Exerpts from the Writings of William Law -- "Ten Points Concerning Sin & Evil In the World and In Man Himself"

The following is an excerpt from an excellent book by Andrew Murray, "Wholly for God", consisting of selections from the writings of William Law. This exerpt is from his treatise, "The Spirit of Love, First Part"

Exerpts from William Law, "The Spirit of Prayer", Parts I & II

Click the respective item to download the following eBooks (.pdf & .exe) by William Law:

"Selected Mystical Writings of William Law" -- Edited with Notes and Twenty-four Studies in the Mystical Theology of William Law and Jacob Boehme and an Inquiry Into the Influence of Jacob Boehme on Isaac Newton -- You may Read / Download a [.pdf] copy [ HERE ]. Buy your INEXPENSIVE books at one of these sites: Amazon, Alibris, Abebooks.

Click HERE to download a .pdf copy of "The Spirit of Love" and HERE to download a .pdf copy of "The Spirit of Prayer"

"The Complete Works of William Law" (seventeen volumes) -- Classic Christian ebooks has published a 17-volume Kindle and epub edition of The Complete Works for the incredible price of $3.99 (from Amazon, Kindle eBook).

Please click [ Here ] to download your FREE copy of the eBook - "The Collected Works of William Law"

Download the eBook **** "You Will Receive Power" **** by William Law -- You were created for glory! Christ came so that you might be restored to the initial glory for which God made you. The whole place of redemption is to put the divine nature back into your spirit, as it was meant to be from the very beginning. As William Law reveals the power of the Holy Spirit to you, he helps you to discover how you can have the Christ-centered, Spirit-filled life for which God originally created you.

Download a .pdf version of the eBook **** "You Will Receive Power" **** by William Law

Download the eBook **** "Wholly for God" **** Selections from the Writings of William Law, Edited by Andrew Murray

Download a .pdf version of the eBook **** "Wholly for God" **** Selections from the Writings of William Law, Edited by Andrew Murray (Note: This is a LARGE {20mb} file)

Download the .pdf eBook **** "The Power of the Spirit: An Humble, Earnest, and Affectionate Address to the Clergy", by William Law (1761). With Additional Extracts -- Selected, Edited, with an Introduction by Andrew Murray (1895)

AN APPEAL To All That Doubt Or Disbelieve The Truths Of The Gospel -- Whether They Be Deists, Arians, Socinians, Or Nominal Christians -- In Which The True Grounds And Reasons Of The Whole Christian Faith And Life Are Plainly And Fully Demonstrated

Download the .pdf eBook **** "The Way to Divine Knowledge", by William Law -- being several Dialogues between Humanus, Academicus, Rusticus, and Theophilus

Click the respective item to access additional resources concerning William Law:

Please click [ Here ] to listen to and/or download your FREE copy of the .mp3 - "The Pearl of Eternity"

Click [ Here ] for an excellent site devoted to William Law, "Jacob Boehme Online"

To read and/or download a FREE book called, "Will God, IN FACT, Be All-In-All", dealing with the subject of Universal Reconciliation, a belief which William Law wholeheartedly embraced during the latter, more fully illuminated part of his life, please click the respective link: ****** DOWNLOAD ****** READ

Read - "An Introduction and Notes", by Jacob Needleman to "Tao Te Ching", compiled by Lao Tsu

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