IN the early part of his residence at Putney, or to speak more accurately, when he was alternating between Putney and Cambridge, Law wrote that work which probably constitutes to nine-tenths of those who have heard his name at all his one title to fame. If one desires to let people know whom one means by William Law, the best—perhaps, in most cases, the only-way of doing so, is by saying that he was the author of the 'Serious Call.' It is his only work which can, as a matter of fact, be called an English classic, though it certainly is not his only work which deserves that somewhat vague title of honour; some may think that it is by no means the work which deserves it best. Still, the popular verdict in such cases is generally correct; or, at any rate, so far correct that there is always some substantial reason for it. In this case the verdict is stamped by the approval of the great name of Gibbon, who calls the Serious Call' Law's master work. From Gibbon's point of view, one can well understand his selection. He could hardly be expected to appreciate controversial writings, in which he would certainly have taken the other side of the controversy. And still less was he likely to sympathise with Law's mysticism, a subject which was utterly repulsive to his frame of mind.' But, Sybarite as he was in his own life, ''Gibbon,' wrote Mr. Kingsley, however excellent an authority for facts, knew nothing about; philosophy, and cared less' (Alexandria and her Schools, p. 81). This is true, at least so far as anything approaching to idealism or mysticism is concerned. The Serious Call 99 Gibbon could thoroughly appreciate self-denial and piety in others, and a more persuasive and forcible recommendation of these graces was surely never written than is to be found in the Serious Call.' And men of much less mark than Gibbon were quite capable of appreciating the book. It is, in fact, of all Law's works the one most calculated to impress the multitude, and on this ground it may fairly be called his 'master work;' though as mere specimens of intellectual power his controversial works are more remarkable, and in originality of thought and beauty of expression, in tenderness and maturity both of style and sentiment, he rises to far greater heights in his later mystic works. But there is no need to compare Law with himself. Taken by itself the Serious Call' is unquestionably a great work, more than worthy of the high reputation which it won. We may now proceed to examine it in detail. Its full title is 'A Serious Call to a Devout and Holy Life. Adapted to the State and Condition of all Orders of Christians.' It travels over very much the same ground as the Christian Perfection,' but it is a more powerful work than its predecessor, and deserved in every way the greater popularity which it enjoyed. Its style is more matured, its arguments more forcible, the range of subjects which it. embraces more exhaustive, its wit more sparkling, and its tone more tender, affectionate, and persuasive. In the first chapter the author shows that devotion means not merely prayer, public or private, but a life devoted to God. By some well-drawn instances he exposes the inconsistency of those whose lives are a contradiction to their prayers, and declares that the majority of churchgoers only add Christian devotion to a heathen life-pray as Christians, but live as heathens. In the second chapter he contends that the real cause of the inconsistency is simply this: that men have not so much piety as to intend to please God in all the actions of their lives, as the happiest and best thing in the world. This is the real distinction between the modern and primitive Christians. Law then illustrates what would be the necessary result of having such an intention, first, in the case of a clergyman, then in that of a tradesman, then in that of a private gentleman. The author then passes on to show the danger and folly of not having such an intention, and introduces a very striking picture of a dying tradesman, who had lived well, as the world calls well, but, by his own confession, had never had this intention. He next insists that every employment, lay as well as clerical, must be conducted with the single view to God's glory, for all want the same holiness to make them fit for the same happiness.' A man may do the business of life, and yet live wholly to God by doing earthly employments with a heavenly mind. The same rule which Christ has given for our devotion and alms is to be brought to all our actions if we would live in the spirit of piety. He then specially addresses himself to those who are under no necessity of working for their livelihood. In fact, though the whole treatise is of universal application, it is more particularly addressed to this class of persons.' 'You are no labourer or tradesman, you are neither merchant nor sailor,' he writes in a very beautiful sentence; 'consider yourself, therefore, as placed in a state in some degree like that of the good angels, who are sent into this world as ministering spirits, for the general good of mankind, to assist, protect, and minister for them who shall be heirs of salvation.' He dwells at great length upon the right use of wealth, Law expressly asserted this, many years later, both of the Serious Call' and the Christian Perfection.' See Works, vol. vi. p. 91. by no means falling in with the notion that it is useless. 'If we waste it, we do not waste a trifle that signifies little, but we waste that which might be made as eyes to the blind, as a husband to the widow, as a father to the orphan.' Money may be made either a great blessing or a great curse to its possessor. 'If you do not spend your money in doing good to others, you must spend it to the hurt of yourself. You will act like a man that should refuse to give that as a cordial to a sick friend, though he could not drink it himself without inflaming his blood.' The use and abuse of riches is then illustrated by two of the most elaborate portraits which Law ever drew-those of the two maiden sisters, Flavia and Miranda. Flavia 'is very orthodox, she talks warmly against heretics and schismatics, is generally at church, and often at the sacrament. If any one asks Flavia to do something in charity, if she likes the person who makes the proposal, or happens to be in a right temper, she will toss him half-a-crown or a crown, and tell him if he knew what a long milliner's bill she had just received, he would think it a great deal for her to give. She is very positive that all poor people are cheats and liars, and will say anything to get relief, and therefore it must be a sin to encourage them in their evil ways. You would think Flavia had the tenderest conscience in the world if you was to see how scrupulous and apprehensive she is of giving amiss. She would be a miracle of piety if she was but half so careful of her soul as she is of her body. The rising of a pimple in her face, the sting of a gnat, will make her keep her rocm two or three days, and she thinks they are very rash people that do not take care of things in time. If you visit Flavia on the Sunday, you will always meet good company, you will know what is doing in the world, you will hear the last lampoon, be told who wrote it, and who is meant by every name that is in it. You will 102 Portraits of Flavia and Miranda. hear what plays were acted that week, which is the finest song in the opera, who was intolerable at the last assembly, and what games are most in fashion, &c., &c. But still she has so great a regard for the holiness of the Sunday, that she has turned a poor old widow out of her house, as a prophane wretch, for having been found once mending her cloaths on the Sunday night.' After some more admirable hits, Law concludes: 'I shall not take upon me to say that it is impossible for Flavia to be saved, but her whole life is in direct opposition to all those tempers and practices which the Gospel has made necessary to salvation. She may as well say that she lived with our Saviour when He was upon earth as that she has lived in imitation of Him. She has as much reason to think that she has been a sentinel in an army as that she has lived in watching and self-denial. . . . And this poor, vain turn of mind, the irreligion, the folly and vanity of this whole life of Flavia is all owing to the manner of using her estate.' From this sad portrait Law turns with evident relief to a still more elaborate description of the other sister, Miranda. The mentor of the founder of Methodism very characteristically introduces this model of Christian perfection by a strong recommendation of living by rule or method. Miranda is 'a sober, reasonable Christian. She is not so weak as to pretend to add what is called the fine lady to the true Christian. She has renounced the world to follow Christ in the exercise of humility, charity, devotion, abstinence, and heavenly affections, and that is Miranda's "fine breeding." As to her fortune,' she is only one of a certain number of poor people who are relieved out of it, and she only differs from them in the blessedness of giving.' As to her dress, she has but 'one rule, to be always clean, and in the cheapest things. If you was to see her, you would wonder what pour body it was that was so surprisingly neat and 9 |