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A Serious Call to a Devout and Holy Life
Originally published at the beginning of the eighteenth-century Enlightenment—a powerful, inspiring book that examines what it means to lead a Christian life that still speaks to our time.
William Law's A Serious Call to a Devout and Holy Life succeeded in inspiring the most cynical men of the age with its arguments in favor of a spiritual life. More than simply articulating a set of rules to live by, Law's book examines what it means to lead a Christian life and criticizes the perversion of Christian tenents by the Establishment—whether secular or spiritual—whose real aim is temporal power. With a preface by the Reverend William Sloane Coffin, Jr., whose own direct engagement in social causes still finds inspiration in Law's argument, A Serious Call to a Devout and Holy Life is a book that can still speak to our time.
William Law's A Serious Call to a Devout and Holy Life succeeded in inspiring the most cynical men of the age with its arguments in favor of a spiritual life. More than simply articulating a set of rules to live by, Law's book examines what it means to lead a Christian life and criticizes the perversion of Christian tenents by the Establishment—whether secular or spiritual—whose real aim is temporal power. With a preface by the Reverend William Sloane Coffin, Jr., whose own direct engagement in social causes still finds inspiration in Law's argument, A Serious Call to a Devout and Holy Life is a book that can still speak to our time.
351 pages, Paperback
First published December 31, 1728
528 people are currently reading
2025 people want to read
About the author
William Law
535 books42 followersWilliam Law (1686 – 9 April 1761) was a Church of England priest who lost his position at Emmanuel College, Cambridge when his conscience would not allow him to take the required oath of allegiance to the first Hanoverian monarch, George I. Previously William Law had given his allegiance to the House of Stuart and is sometimes considered a second-generation non-juror (an earlier generation of non-jurors included Thomas Ken). Thereafter, Law first continued as a simple priest (curate) and when that too became impossible without the required oath, Law taught privately, as well as wrote extensively. His personal integrity, as well as mystic and theological writing greatly influenced the evangelical movement of his day as well as Enlightenment thinkers such as the writer Dr Samuel Johnson and the historian Edward Gibbon. Law's spiritual writings remain in print today.
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March 3, 2025
Let people call our age irreligious and atheistic!
Cause I disagree…
We live at the dawn of a NEW world, a NEW life!
Let me explain...
William Law wrote this book in a jaded age when folks were just GOING THROUGH THE MOTIONS of religious observance. A beginning of sharp religious decline.
The folks Law addresses didn’t even SEE they were only falsely sanctimonious and basically hypocritical, because they were only ACTING as if they were believers.
But their lives were becoming empty.
But the good thing about William Law is that he cut through their layers of illusions, and told them their lives could be MUCH, MUCH deeper and satisfying.
You see, Law was just addressing the believers.
In his day, as in ours, many of them had lost their Devotional Centre of Gravity.
You know, life without a Centre is pretty discouraging. Without a Centre, we tend to drift - not knowing where we are going.
But once we find our Centre, we’re fine again. It may take a while, but it HAPPENS. That’s what Law is trying to show us.
Now, I look around me and see a whole new generation of avid seekers who have swept the old assumptions off the table and started afresh!
Take a listen to New Christian Heavy Metal & Hip-Hop. It RIPS THE KNOB OFF your Android. Or get a load of Progressive Christian Podcasts these days… just Born Again preaching? No. This stuff MAKES YOU THINK.
We’re no longer a Nation of Churchgoers. We’re not used now to comforting words of Reassurance.
It’s an Age of Disquiet. Kids are used to VOICING THEIR CONCERNS: People are Dying everywhere.
Who’s LISTENING?
THAT - in part what what dear old William wanted to accomplish - is where we ARE. At a Crossroads.
So Where do we TURN?
Though William Law would never have gone so far as to throw the Baby out with the Bathwater, as the media would have us do, he MEANS to start us AFRESH… as these progressive Apps do.
And somehow, I don’t think the new generation RESISTS that.
The new generation, if it’s not going along with this crass modern world of appearances, has a Heart.
And what you are in your heart is what you TRULY are.
THERE you will find meaning.
Because so many young people belong to a vibrant, hopeful part of this generation that believes good things can be accomplished in a bad world, I see lots of hope for them.
But you know what? That hope, for kids, is only the first step to finding a secure refuge from the evils of this world!
Along with its friends love and faith, it is just the FOUNDATION for the ONLY kind of durable yet always-threatened peace that is remotely possible in this sorry cynical place.
But one day the hopeful kids of this world will grow up. And later see their dreams and visions threatened and perhaps even tossed into the air by the relentless, stormy gales of middle age. Happened to me…
What then?
Why, they’ll need hope in Real Goodness BEYOND the storm!
And that’s no joke. Old age sweeps aside ALL our illusions and one day we’ll ALL be there.
But it can never sweep aside the One who watches over us, and constantly calls out to us.
And saves us.
William Law is right!
REAL things are so rare, that we can’t afford to pass them by.
The important thing, as young kids now know so well, is NOT how you appear in public…
The important thing is how you appear in private… to GOD.
And THAT’s why William Law is still relevant!
Cause I disagree…
We live at the dawn of a NEW world, a NEW life!
Let me explain...
William Law wrote this book in a jaded age when folks were just GOING THROUGH THE MOTIONS of religious observance. A beginning of sharp religious decline.
The folks Law addresses didn’t even SEE they were only falsely sanctimonious and basically hypocritical, because they were only ACTING as if they were believers.
But their lives were becoming empty.
But the good thing about William Law is that he cut through their layers of illusions, and told them their lives could be MUCH, MUCH deeper and satisfying.
You see, Law was just addressing the believers.
In his day, as in ours, many of them had lost their Devotional Centre of Gravity.
You know, life without a Centre is pretty discouraging. Without a Centre, we tend to drift - not knowing where we are going.
But once we find our Centre, we’re fine again. It may take a while, but it HAPPENS. That’s what Law is trying to show us.
Now, I look around me and see a whole new generation of avid seekers who have swept the old assumptions off the table and started afresh!
Take a listen to New Christian Heavy Metal & Hip-Hop. It RIPS THE KNOB OFF your Android. Or get a load of Progressive Christian Podcasts these days… just Born Again preaching? No. This stuff MAKES YOU THINK.
We’re no longer a Nation of Churchgoers. We’re not used now to comforting words of Reassurance.
It’s an Age of Disquiet. Kids are used to VOICING THEIR CONCERNS: People are Dying everywhere.
Who’s LISTENING?
THAT - in part what what dear old William wanted to accomplish - is where we ARE. At a Crossroads.
So Where do we TURN?
Though William Law would never have gone so far as to throw the Baby out with the Bathwater, as the media would have us do, he MEANS to start us AFRESH… as these progressive Apps do.
And somehow, I don’t think the new generation RESISTS that.
The new generation, if it’s not going along with this crass modern world of appearances, has a Heart.
And what you are in your heart is what you TRULY are.
THERE you will find meaning.
Because so many young people belong to a vibrant, hopeful part of this generation that believes good things can be accomplished in a bad world, I see lots of hope for them.
But you know what? That hope, for kids, is only the first step to finding a secure refuge from the evils of this world!
Along with its friends love and faith, it is just the FOUNDATION for the ONLY kind of durable yet always-threatened peace that is remotely possible in this sorry cynical place.
But one day the hopeful kids of this world will grow up. And later see their dreams and visions threatened and perhaps even tossed into the air by the relentless, stormy gales of middle age. Happened to me…
What then?
Why, they’ll need hope in Real Goodness BEYOND the storm!
And that’s no joke. Old age sweeps aside ALL our illusions and one day we’ll ALL be there.
But it can never sweep aside the One who watches over us, and constantly calls out to us.
And saves us.
William Law is right!
REAL things are so rare, that we can’t afford to pass them by.
The important thing, as young kids now know so well, is NOT how you appear in public…
The important thing is how you appear in private… to GOD.
And THAT’s why William Law is still relevant!
November 11, 2013
William Law's A Serious Call to a Devout and Holy Life is the most profoundly challenging, insightful and logical book I have ever read pertaining to my daily life as a Christian. His arguments for the purpose of and motivation for devotion to God (in its many forms) have impacted me in a way that I never would have imagined. I found myself challenged by every chapter and contemplative throughout. Law's arguments touched me intellectually, logically, emotionally, and spiritually. This is not necessarily a book of strict doctrine but it reveals to the reader the core of his or her actions, good or bad. He writes that if any part of our lives is owed to God in devotion, ALL parts are, otherwise we mistake the nature of God (or religion).
While some may feel that this book sets unattainable standards, I believe that the heart of Law's arguments should truly drive Christians to examine how they are living their lives and what that lifestyle demonstrates about the state of their hearts and minds. The magnitude of Law's "call" perhaps only seeks to accurately grasp the magnitude of a life lived fully for Christ, in which case, it is indeed unattainable without the help of the Spirit. For all of the strength and breadth of Laws's arguments, I think one would be hard pressed to deny the logic fortifying Law's conclusions or the spiritual motivation behind them.
On top of the raw challenge of what Law writes, I highly recommend reading this for the beauty in which Law communicates his "call." Written in the 1700s, this book has a unique, old-fashioned rhythm and variety of vocabulary that is unrivaled in anything I have read thus far. This work is not only a feast of content but of form as well. The artfulness of Law's writing, I feel, practically ushered in all of the hard-hitting challenges in such a way that I was constantly turning the page from both a compulsion to be encouraged spiritually and to be amazed by his literary style. I found his writing to be, at times, repetitive; but after gleaning such profound insight from a sentence or paragraph stated only slightly differently from the paragraph before, I resolved to read each section carefully for whatever nuanced morsel that I could take away. Just as I thought, after a couple pages of reading, that perhaps THIS chapter wouldn't hold as much impact as the ones before, I would be struck with a simple phrase, analogy, character story or piece of logic that made me laugh at the thought that Law's insight would run out before the pages of this book did.
I highly recommend the reading and re-reading of this book for any Christian would wants to take a serious look at their life and commit to the "serious call" that exists on that life as a follower of Christ.
While some may feel that this book sets unattainable standards, I believe that the heart of Law's arguments should truly drive Christians to examine how they are living their lives and what that lifestyle demonstrates about the state of their hearts and minds. The magnitude of Law's "call" perhaps only seeks to accurately grasp the magnitude of a life lived fully for Christ, in which case, it is indeed unattainable without the help of the Spirit. For all of the strength and breadth of Laws's arguments, I think one would be hard pressed to deny the logic fortifying Law's conclusions or the spiritual motivation behind them.
On top of the raw challenge of what Law writes, I highly recommend reading this for the beauty in which Law communicates his "call." Written in the 1700s, this book has a unique, old-fashioned rhythm and variety of vocabulary that is unrivaled in anything I have read thus far. This work is not only a feast of content but of form as well. The artfulness of Law's writing, I feel, practically ushered in all of the hard-hitting challenges in such a way that I was constantly turning the page from both a compulsion to be encouraged spiritually and to be amazed by his literary style. I found his writing to be, at times, repetitive; but after gleaning such profound insight from a sentence or paragraph stated only slightly differently from the paragraph before, I resolved to read each section carefully for whatever nuanced morsel that I could take away. Just as I thought, after a couple pages of reading, that perhaps THIS chapter wouldn't hold as much impact as the ones before, I would be struck with a simple phrase, analogy, character story or piece of logic that made me laugh at the thought that Law's insight would run out before the pages of this book did.
I highly recommend the reading and re-reading of this book for any Christian would wants to take a serious look at their life and commit to the "serious call" that exists on that life as a follower of Christ.
November 8, 2025
“If you would be a good Christian, there is but one way- you must live wholly unto God.”
William Law’s A SERIOUS CALL TO A DEVOUT AND HOLY LIFE is a deeply convicting text. Law writes with a tone that is neither harsh nor condemning. Instead, he is methodical, and unwavering in his presentation of biblical truth. The teachings he lays out challenges readers to take their faith seriously and to live in full devotion to God.
That said, the book’s style firmly reflects its era. Written in the early 1700s, it does not always resonate with modern readers. The language and structure can feel dated, making it a text that demands patience and careful attention rather than casual engagement.
One feature that stands out is Law’s frequent use of the word “religion”. For me this term carries different connotations than “Christianity”. The distinction matters, and the repeated use of “religion” obscured for me the relational essence of Christian faith that Law seeks to convey.
Another quibble lies in Law’s illustrative examples. Throughout the book, he includes numerous brief stories and character sketches drawn from “ordinary” people’s lives. It’s not clear whether these vignettes are factual or fictional. Regardless, I found most of them unengaging and somewhat flat.
Still, there are real treasures within this work. Two chapters on humility are outstanding. They offer a theologically rich and persuasive treatment of what true humility looks like in practice. Another remarkable section is Law’s chapter on the education of women. His insights are surprisingly enlightened for his time.
Quotes:
• “Devotion is neither private nor public prayer, but a life given to God.”
• “Now the two things that most need to be under a strict rule- and are the greatest blessings both to ourselves and to others when they are rightly used- are our time and our money.”
• “Prayer is the nearest approach to God and the highest enjoyment of him that we are capable of in this life.”
• “No people have more occasion to be afraid of the approaches of pride than those who have made some advances in a pious life.”
• “For to thank God only for such things as you like is no more a proper act of piety than to believe only what you see is an act of faith.”
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE is not a book for quick or casual reading. But for those willing to approach it slowly and thoughtfully, it offers deep rewards. Law’s message still speaks to the heart, calling believers toward a life of sincere devotion, humility, and holiness.
William Law’s A SERIOUS CALL TO A DEVOUT AND HOLY LIFE is a deeply convicting text. Law writes with a tone that is neither harsh nor condemning. Instead, he is methodical, and unwavering in his presentation of biblical truth. The teachings he lays out challenges readers to take their faith seriously and to live in full devotion to God.
That said, the book’s style firmly reflects its era. Written in the early 1700s, it does not always resonate with modern readers. The language and structure can feel dated, making it a text that demands patience and careful attention rather than casual engagement.
One feature that stands out is Law’s frequent use of the word “religion”. For me this term carries different connotations than “Christianity”. The distinction matters, and the repeated use of “religion” obscured for me the relational essence of Christian faith that Law seeks to convey.
Another quibble lies in Law’s illustrative examples. Throughout the book, he includes numerous brief stories and character sketches drawn from “ordinary” people’s lives. It’s not clear whether these vignettes are factual or fictional. Regardless, I found most of them unengaging and somewhat flat.
Still, there are real treasures within this work. Two chapters on humility are outstanding. They offer a theologically rich and persuasive treatment of what true humility looks like in practice. Another remarkable section is Law’s chapter on the education of women. His insights are surprisingly enlightened for his time.
Quotes:
• “Devotion is neither private nor public prayer, but a life given to God.”
• “Now the two things that most need to be under a strict rule- and are the greatest blessings both to ourselves and to others when they are rightly used- are our time and our money.”
• “Prayer is the nearest approach to God and the highest enjoyment of him that we are capable of in this life.”
• “No people have more occasion to be afraid of the approaches of pride than those who have made some advances in a pious life.”
• “For to thank God only for such things as you like is no more a proper act of piety than to believe only what you see is an act of faith.”
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE is not a book for quick or casual reading. But for those willing to approach it slowly and thoughtfully, it offers deep rewards. Law’s message still speaks to the heart, calling believers toward a life of sincere devotion, humility, and holiness.
April 11, 2022
I will give this great book and honest review at a later date.
January 5, 2020
The Real Version:
But before I give a direct answer to this, I desire it may also be inquired, how it comes to pass that swearing is so common a vice among Christians? It is indeed not yet so common among women, as it is among men. But among men this sin is so common that perhaps there are more than two in three that are guilty of it through the whole course of their lives, swearing more or less, just as it happens, some constantly, others only now and then as it were by chance.
This version:
Before I give a direct answer to this, I want to ask why it is that profanity, including taking God's name in vain, is so common a sin among Christians. It is now just as common among women as it is among men. Some swear regularly, some let these words slip out almost as if by accident, and some have a different set of language for when they are in a church and when they are not.
The Real Version:
It is for want of this intention that you see men that profess religion, yet live in swearing and sensuality; that you see clergymen given to pride, and covetousness, and worldly enjoyments. It is for want of this intention, that you see women that profess devotion, yet living in all the folly and vanity of dress, wasting their time in idleness and pleasures, and in all such instances of state and equipage as their estates will reach. For let but a woman feel her heart full of this intention, and she will find it as impossible to patch or paint, as to curse or swear; she will no more desire to shine at balls or assemblies, or make a figure amongst those that are most finely dressed, than she will desire to dance upon a rope to please spectators: she will know, that the one is as far from the wisdom and excellency of the Christian spirit as the other.
This version:
It is for this reason you see even clergymen given to pride and covetousness and worldly enjoyments. It is for lack of this intention that you see women who profess devotion to God, yet dress in the latest fashion and styles in order to please themselves and others rather than God, who waste their time in idleness and pleasures and who prefer popularity and fashion more than holiness and modesty. If a woman's heart was full of intention to please God in all things, she would find it as impossible to swear and dress immodestly as to get drunk or steal. She would no longer desire to stand out at social events or dress in the latest and most worldly manner. She would no longer wear short skirts and dresses or tight clothing simply because others do. She will want to impress God and not others. She will be more concerned with fitting in with the Word of God than with her co-workers and friends. She will know that the one is as far from the wisdom and excellency of the Christian spirit as the other. How Christian women can dress in spandex or yoga shorts and pants and think they are pleasing God is difficult to understand. It is simply that many professing Christians do not really have the intent to please God in all that they do, say, watch, or wear.
--- My review ---
I had suspicions that this book had been radically altered with a lot more than just updated language throughout the first chapter. So when I saw "spandex and yoga pants" early in chapter two, I had to step back and check this. Fortunately, there are plenty of places that offer the complete text of A Serious Call online. In even a cursory glance it became immediately clear that pretty much every paragraph was not just slightly changed to reflect a change in language but drastically altered. Some times those changes are small and would barely be noticed. For example, in the second paragraph of the second chapter "not yet so common among women" has been changed to "just as common among women". Other changes are ridiculously obvious. Paul Miller throws in entire new paragraphs and goes on rants that do not exist in the original. Finally, PM seems to have excised everything William Law wrote on mysticism in this book.
So if you are here because you picked up it was free for kindle... delete it. There are plenty of copies you can get for free online. Or, if you must read it on kindle, then splurge on the $0.99 version. Even such a short way into this, it is clear that PM is drastically changing the meaning and intent of the original work. Also, I suspect he is a misogynist. Also, the language of the original is not nearly so difficult as to require a "revised and updated" version. It isn't Chaucer.
But before I give a direct answer to this, I desire it may also be inquired, how it comes to pass that swearing is so common a vice among Christians? It is indeed not yet so common among women, as it is among men. But among men this sin is so common that perhaps there are more than two in three that are guilty of it through the whole course of their lives, swearing more or less, just as it happens, some constantly, others only now and then as it were by chance.
This version:
Before I give a direct answer to this, I want to ask why it is that profanity, including taking God's name in vain, is so common a sin among Christians. It is now just as common among women as it is among men. Some swear regularly, some let these words slip out almost as if by accident, and some have a different set of language for when they are in a church and when they are not.
The Real Version:
It is for want of this intention that you see men that profess religion, yet live in swearing and sensuality; that you see clergymen given to pride, and covetousness, and worldly enjoyments. It is for want of this intention, that you see women that profess devotion, yet living in all the folly and vanity of dress, wasting their time in idleness and pleasures, and in all such instances of state and equipage as their estates will reach. For let but a woman feel her heart full of this intention, and she will find it as impossible to patch or paint, as to curse or swear; she will no more desire to shine at balls or assemblies, or make a figure amongst those that are most finely dressed, than she will desire to dance upon a rope to please spectators: she will know, that the one is as far from the wisdom and excellency of the Christian spirit as the other.
This version:
It is for this reason you see even clergymen given to pride and covetousness and worldly enjoyments. It is for lack of this intention that you see women who profess devotion to God, yet dress in the latest fashion and styles in order to please themselves and others rather than God, who waste their time in idleness and pleasures and who prefer popularity and fashion more than holiness and modesty. If a woman's heart was full of intention to please God in all things, she would find it as impossible to swear and dress immodestly as to get drunk or steal. She would no longer desire to stand out at social events or dress in the latest and most worldly manner. She would no longer wear short skirts and dresses or tight clothing simply because others do. She will want to impress God and not others. She will be more concerned with fitting in with the Word of God than with her co-workers and friends. She will know that the one is as far from the wisdom and excellency of the Christian spirit as the other. How Christian women can dress in spandex or yoga shorts and pants and think they are pleasing God is difficult to understand. It is simply that many professing Christians do not really have the intent to please God in all that they do, say, watch, or wear.
--- My review ---
I had suspicions that this book had been radically altered with a lot more than just updated language throughout the first chapter. So when I saw "spandex and yoga pants" early in chapter two, I had to step back and check this. Fortunately, there are plenty of places that offer the complete text of A Serious Call online. In even a cursory glance it became immediately clear that pretty much every paragraph was not just slightly changed to reflect a change in language but drastically altered. Some times those changes are small and would barely be noticed. For example, in the second paragraph of the second chapter "not yet so common among women" has been changed to "just as common among women". Other changes are ridiculously obvious. Paul Miller throws in entire new paragraphs and goes on rants that do not exist in the original. Finally, PM seems to have excised everything William Law wrote on mysticism in this book.
So if you are here because you picked up it was free for kindle... delete it. There are plenty of copies you can get for free online. Or, if you must read it on kindle, then splurge on the $0.99 version. Even such a short way into this, it is clear that PM is drastically changing the meaning and intent of the original work. Also, I suspect he is a misogynist. Also, the language of the original is not nearly so difficult as to require a "revised and updated" version. It isn't Chaucer.
September 15, 2012
William Law's "A Serious Call to a Devout and Holy Life" (1728), deeply influenced the chief actors in the great Evangelical revival in England, George Whitefield and John and Charles Wesley. I first read it while a ministry student in college and have re-read it several times since. It is on my personal list of top 10 life-changing books. A sample of Law is the following on prayer:
"Prayer is the nearest approach to God and the highest enjoyment of him that we are capable of in this life. It is as much your duty to rise to pray as to pray when you are risen. And if you are late at your prayers you offer to God the prayers of an idle, slothful worshiper who rises to prayers as idle servants rise to their labor.
What conquest has he got over himself? What right hand has he cut off, what trials is he prepared for, what sacrifice is he ready to offer to God, who cannot be so cruel to himself as to rise to prayer at such a time as the drudging part of the world are content to rise to their labor?"
"Prayer is the nearest approach to God and the highest enjoyment of him that we are capable of in this life. It is as much your duty to rise to pray as to pray when you are risen. And if you are late at your prayers you offer to God the prayers of an idle, slothful worshiper who rises to prayers as idle servants rise to their labor.
What conquest has he got over himself? What right hand has he cut off, what trials is he prepared for, what sacrifice is he ready to offer to God, who cannot be so cruel to himself as to rise to prayer at such a time as the drudging part of the world are content to rise to their labor?"
August 10, 2021
Written in 1728, this Christian classic serves as a helpful guide for living a more God-centered life. Apparently, even Samuel Johnson found it to be convicting and life-changing.
This book often reminded me of Real Christianity by William Wilberforce (which I enjoyed more). Both books have versions that are edited and abridged for the modern reader, which is a plus.
I have to say that parts of this book strike me as a bit legalistic, focusing on works over grace, but perhaps I shouldn’t be surprised that a book written by a guy named Bill Law would tend toward legalism?
Of course that’s not to say he’s wrong in his prescriptions. Here’s one:
“Prayer is the nearest approach to God and the highest enjoyment of him that we are capable of in this life. It is as much your duty to rise to pray as to pray when you are risen. And if you are late at your prayers you offer to God the prayers of an idle, slothful worshiper who rises to prayers as idle servants rise to their labor.“
Ouch.
This book often reminded me of Real Christianity by William Wilberforce (which I enjoyed more). Both books have versions that are edited and abridged for the modern reader, which is a plus.
I have to say that parts of this book strike me as a bit legalistic, focusing on works over grace, but perhaps I shouldn’t be surprised that a book written by a guy named Bill Law would tend toward legalism?
Of course that’s not to say he’s wrong in his prescriptions. Here’s one:
“Prayer is the nearest approach to God and the highest enjoyment of him that we are capable of in this life. It is as much your duty to rise to pray as to pray when you are risen. And if you are late at your prayers you offer to God the prayers of an idle, slothful worshiper who rises to prayers as idle servants rise to their labor.“
Ouch.
January 22, 2015
A diatribe against nominal Christians. Even though I sympathize with much of what Law says, I find his way of saying it a bit tiresome. I was about to quit reading it and return it to the library but then I came across this line: "[The impious Christian] will sometimes read a book of piety, if it is a short one, if it is much commended for style and language, and she can tell where to borrow it." After that, I had to soldier on for 295 more pages.
December 3, 2010
As a 17 year old new Christ follower I was blessed to have a pastor who wasn't afraid to encourage me jumping in at the deep end. If memory serves, this was the third book he loaned to me and it helped set a fearless course out into learning from 2000 years of Christian wrestling with God.
May 29, 2024
3. 5 stars. I used this as my devotional and read a little bit each day. William Law was a 18th century English writer who wrote on a variety of religious subjects, with this being his most well known book. Law takes his subject and his method of practicing his religion seriously, as you can likely tell from the title of the book. I'm glad that I read this work, it challenged my thinking.
Law gives ways that a Christian can live a more serious life of devotion. Some of his suggestions likely wouldn't work in the modern day, especially if someone has a job. Examples include daily prayer in the morning, at 10am, again at noon, and at 3pm. I am convinced of the power of prayer, yet maybe not in such a rigid manner. Law suggests singing the psalms, and even includes those which best correspond to being well sung. Overall, his motive is to get Christians to take their religious life more seriously. I am convinced of his sincerity and by the written accounts, he followed his beliefs. The thing that is often a sticking point with me is when legalism gets overemphasized. Law comes close in some places in saying that our salvation is determined by our good works. I know some Christians accept this, and the struggle between where works comes into play in connection with faith has been a major debate throughout Christian history. Another writer who has good intentions to help their reader practice their religious life in a more pious manner.
Law gives ways that a Christian can live a more serious life of devotion. Some of his suggestions likely wouldn't work in the modern day, especially if someone has a job. Examples include daily prayer in the morning, at 10am, again at noon, and at 3pm. I am convinced of the power of prayer, yet maybe not in such a rigid manner. Law suggests singing the psalms, and even includes those which best correspond to being well sung. Overall, his motive is to get Christians to take their religious life more seriously. I am convinced of his sincerity and by the written accounts, he followed his beliefs. The thing that is often a sticking point with me is when legalism gets overemphasized. Law comes close in some places in saying that our salvation is determined by our good works. I know some Christians accept this, and the struggle between where works comes into play in connection with faith has been a major debate throughout Christian history. Another writer who has good intentions to help their reader practice their religious life in a more pious manner.
May 6, 2023
Did, and will, not finish. William Law was unable to keep me from dozing off.
December 5, 2011
Simple but so profound!! It definitely stepped on my toes numerous times because it put so many things into true perspective. Our purpose is to live for the glory of God and that requires a constant spirit of devotion. It requires charity to those that we don't think deserve it (because we don't deserve the charity that God shows us). It requires not neglecting our Christian calling, a calling that all receive, regardless of occupation. Clergy are not to be considered more pious or righteous than we are as God holds us all to the same expectations of devotion. He speaks of humility, Divine love, and respect for God's creation and children (we are contrary to Christ if we despise anything that He loves).
There were just so many great statements in this that I was glad I had the Kindle version where I could highlight points that I want to easily refer back to. As an example, "If man will boast of anything as his own, he must boast of his misery and sin; for there is nothing else but this that is his own property." Christians have no problem stating that everything good that we have comes from God, but seldom do we think that all we truly have that is not from God is our own misery. It was statements like this that really made me think of many things in a new light.
At times, the book was difficult to get through. It was written in the 18th century so occasionally I got bogged down in his wording of things, and sometimes Law simply repeats the same thought in multiple chapters. However, he creates "characters" to serve as examples, and I liked how he did that. Those portions were much easier to read and understand his point. For anyone that desires to grow into a deeper understanding of his/her relationship with God, I highly recommend attempting to tackle this one.
There were just so many great statements in this that I was glad I had the Kindle version where I could highlight points that I want to easily refer back to. As an example, "If man will boast of anything as his own, he must boast of his misery and sin; for there is nothing else but this that is his own property." Christians have no problem stating that everything good that we have comes from God, but seldom do we think that all we truly have that is not from God is our own misery. It was statements like this that really made me think of many things in a new light.
At times, the book was difficult to get through. It was written in the 18th century so occasionally I got bogged down in his wording of things, and sometimes Law simply repeats the same thought in multiple chapters. However, he creates "characters" to serve as examples, and I liked how he did that. Those portions were much easier to read and understand his point. For anyone that desires to grow into a deeper understanding of his/her relationship with God, I highly recommend attempting to tackle this one.
November 1, 2009
One of my favorite books of all time. I reread portions frequently!
July 29, 2012
There is probably no one author that has had greater influence over my Christian journey than Dallas Willard. From Willard I learned that the Christian life could not be well lived out of willpower. An inner transformation was required to change my heart and my inner desires before my behaviour could be reliably altered. I always appreciated Willard’s humility, as evident by his frequent claims that his ideas were not original but were found in the writings of numerous ancient historical figures, encouraging us to check it out for ourselves. It was Willard who introduced me to William Law and particularly to the book for which he is most well-known: A Serious Call to a Devout and Holy Life. One of the chief delights for me in reading this book has been the frequent reminders of so many of Willard’s ideas that had such a great influence on my mind and heart. Law frequently appeals to reason in stating his case for the many benefits and virtues of living a life devoted to God. Although he was not a philosopher like Willard, it is easy to see the appeal in Law’s book for a brilliant philosopher like Willard.
It was necessary for me to periodically remind myself that this book was written in a different era. Law was born in 1686 and the first edition of this book was published in 1729. At times, Law’s writing came across to me as rather harsh and severe, highlighting some of what I have found aversive in the legalistic, often shame-based Evangelicalism in which I was raised. One of the gifts to me of a contemplative life has been the extolling of willingness over wilfulness and the invitation to rest in the initiative of God for a life of devotion rather propelling myself forward on my own initiative. I sensed from Law a bit of this forceful, determined approach to living a devout life that rang of legalism at times. Law seemed prone to dualistic, black-and-white thinking – so inconsistent with contemplative spirituality. Yet there was also a strong sense of mysticism in Law's writings. Apparently, he was significantly impacted by the mystics, with a Kempis and Ruysbroek listed among his favourites (Soulstream’s Jeff Imbach emphasized Ruysbroek’s ideas when he wrote The River Within and The Recovery of Love). I was happy to overlook some of Law’s severity in light of his frequent consistencies with a contemplative, mystical Christian life. There were times when I also appreciated Law’s intensity. In pointing to the straight and narrow path of a devout life, he spoke frequently of the importance of developing and adhering to a “rule of life” that focused on prayer as the primary means of inner transformation. In this respect, his teaching parallels the important contribution of Benedictine spirituality to the contemplative life.
I was convicted to reassess some of my common excuses for neglecting the poor and imprisoned in our society on the basis of their lack of merit, i.e. they deserve their plight because of their irresponsible wastefulness or horrific crimes. Here I was revealed as the severe legalist and Law as the essence of love and compassion when he writes: “You will perhaps say that by this means (charity) I encourage people to be beggars. But the same thoughtless objection may be made against all kinds of charities, for they may encourage people to depend upon them. The same may be said against forgiving our enemies, for it may encourage people to do us hurt. The same may be said even against the goodness of God, that by pouring His blessings on the evil and on the good, and the same may be said against clothing the naked, or giving medicines to the sick; for that may encourage people to neglect themselves, and be careless of their health. But when the love of God dwelleth in you, when it has enlarged your heart, and filled you with bowels of mercy and compassion, you will make no more such objections as these . . . it may be . . . that I may often give to those that do not deserve it, or that will make an ill use of my alms. But what then? Is not this the very method of Divine goodness? Does not God make "His sun to rise on the evil and on the good"?
As severely as Law scolds those Christians who are unable to rise at an early hour to pray, I had to laugh at his obvious intolerance for such slothfulness (maybe I am laughing at myself at the same time): “For if he is to be blamed as a slothful drone, that rather chooses the lazy indulgence of sleep . . . how much more is he to be reproached, that would rather lie folded up in a bed, than by raising up his heart to God in acts of praise and adoration! . . . Sleep is such a dull, stupid state of existence, that even amongst mere animals, we despise them most which are most drowsy (actually, I have developed a great admiration and respect for my “slothful” cat who can rest away the hours of the day in such peace and tranquility!)”.
I was particularly impacted by his pervasive teaching on the dangers of pride (he makes 100 uses of the word pride in his book) and the virtues of humility. In the conservative evangelicals church today, so much emphasis is placed on the sins of the body, to the complete neglect of the more important sins of the heart (chief among them pride) that Jesus so frequently emphasized in his teaching (which makes me wonder if we are all following the same Jesus). Law’s interpretation of I John 2:15 "All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life" is particularly striking. He suggests that the “world” that we are to fear in this regard is not the “heathen world” that we normally think of when we read this verse, but the “Christian world” that has such an alarming tolerance for pride in its midst! He concludes that “there is nothing, therefore, that a good Christian ought to be more suspicious of, or more constantly guard against, than the authority of the Christian world”.
Law goes on to blame our education system for instilling such pride and vainglory in our citizens, with its high regard for competitive achievement in which “we stir them (our students) up to action from principles of strife and ambition, from glory, envy, and a desire of distinction, that they may excel others, and shine in the eyes of the world . . . how dry and poor must the doctrine of humility sound to a youth, that has been spurred up to all his industry by ambition, envy, emulation, and a desire of glory and distinction!”
Law asserts with confidence that pride is such a pervasive motive in every one of us that we can virtually be certain that when it comes time to repent of our sins before God, we can be almost certain that pride is chief among our sins in need of repentance: “For there is no one vice that is more deeply rooted in our nature, or that receives such constant nourishment from almost everything that we think or do: there being hardly anything in the world that we want or use, or any action or duty of life, but pride finds some means or other to take hold of it. So that at what time soever we begin to offer ourselves to God, we can hardly be surer of anything, than that we have a great deal of pride to repent of”.
I have been reminded through the reading of this important book that I do not necessarily have to agree with everything that an author says in order to benefit greatly from being exposed to him whatever truth may be offered. Law offers so much! I can appreciate why this particular book was recently included in the “Hall of Fame” 25 books that every Christian should read, noting that both Dallas Willard and Richard Rohr, my two favourite authors, were on the committee that selected these books.
It was necessary for me to periodically remind myself that this book was written in a different era. Law was born in 1686 and the first edition of this book was published in 1729. At times, Law’s writing came across to me as rather harsh and severe, highlighting some of what I have found aversive in the legalistic, often shame-based Evangelicalism in which I was raised. One of the gifts to me of a contemplative life has been the extolling of willingness over wilfulness and the invitation to rest in the initiative of God for a life of devotion rather propelling myself forward on my own initiative. I sensed from Law a bit of this forceful, determined approach to living a devout life that rang of legalism at times. Law seemed prone to dualistic, black-and-white thinking – so inconsistent with contemplative spirituality. Yet there was also a strong sense of mysticism in Law's writings. Apparently, he was significantly impacted by the mystics, with a Kempis and Ruysbroek listed among his favourites (Soulstream’s Jeff Imbach emphasized Ruysbroek’s ideas when he wrote The River Within and The Recovery of Love). I was happy to overlook some of Law’s severity in light of his frequent consistencies with a contemplative, mystical Christian life. There were times when I also appreciated Law’s intensity. In pointing to the straight and narrow path of a devout life, he spoke frequently of the importance of developing and adhering to a “rule of life” that focused on prayer as the primary means of inner transformation. In this respect, his teaching parallels the important contribution of Benedictine spirituality to the contemplative life.
I was convicted to reassess some of my common excuses for neglecting the poor and imprisoned in our society on the basis of their lack of merit, i.e. they deserve their plight because of their irresponsible wastefulness or horrific crimes. Here I was revealed as the severe legalist and Law as the essence of love and compassion when he writes: “You will perhaps say that by this means (charity) I encourage people to be beggars. But the same thoughtless objection may be made against all kinds of charities, for they may encourage people to depend upon them. The same may be said against forgiving our enemies, for it may encourage people to do us hurt. The same may be said even against the goodness of God, that by pouring His blessings on the evil and on the good, and the same may be said against clothing the naked, or giving medicines to the sick; for that may encourage people to neglect themselves, and be careless of their health. But when the love of God dwelleth in you, when it has enlarged your heart, and filled you with bowels of mercy and compassion, you will make no more such objections as these . . . it may be . . . that I may often give to those that do not deserve it, or that will make an ill use of my alms. But what then? Is not this the very method of Divine goodness? Does not God make "His sun to rise on the evil and on the good"?
As severely as Law scolds those Christians who are unable to rise at an early hour to pray, I had to laugh at his obvious intolerance for such slothfulness (maybe I am laughing at myself at the same time): “For if he is to be blamed as a slothful drone, that rather chooses the lazy indulgence of sleep . . . how much more is he to be reproached, that would rather lie folded up in a bed, than by raising up his heart to God in acts of praise and adoration! . . . Sleep is such a dull, stupid state of existence, that even amongst mere animals, we despise them most which are most drowsy (actually, I have developed a great admiration and respect for my “slothful” cat who can rest away the hours of the day in such peace and tranquility!)”.
I was particularly impacted by his pervasive teaching on the dangers of pride (he makes 100 uses of the word pride in his book) and the virtues of humility. In the conservative evangelicals church today, so much emphasis is placed on the sins of the body, to the complete neglect of the more important sins of the heart (chief among them pride) that Jesus so frequently emphasized in his teaching (which makes me wonder if we are all following the same Jesus). Law’s interpretation of I John 2:15 "All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life" is particularly striking. He suggests that the “world” that we are to fear in this regard is not the “heathen world” that we normally think of when we read this verse, but the “Christian world” that has such an alarming tolerance for pride in its midst! He concludes that “there is nothing, therefore, that a good Christian ought to be more suspicious of, or more constantly guard against, than the authority of the Christian world”.
Law goes on to blame our education system for instilling such pride and vainglory in our citizens, with its high regard for competitive achievement in which “we stir them (our students) up to action from principles of strife and ambition, from glory, envy, and a desire of distinction, that they may excel others, and shine in the eyes of the world . . . how dry and poor must the doctrine of humility sound to a youth, that has been spurred up to all his industry by ambition, envy, emulation, and a desire of glory and distinction!”
Law asserts with confidence that pride is such a pervasive motive in every one of us that we can virtually be certain that when it comes time to repent of our sins before God, we can be almost certain that pride is chief among our sins in need of repentance: “For there is no one vice that is more deeply rooted in our nature, or that receives such constant nourishment from almost everything that we think or do: there being hardly anything in the world that we want or use, or any action or duty of life, but pride finds some means or other to take hold of it. So that at what time soever we begin to offer ourselves to God, we can hardly be surer of anything, than that we have a great deal of pride to repent of”.
I have been reminded through the reading of this important book that I do not necessarily have to agree with everything that an author says in order to benefit greatly from being exposed to him whatever truth may be offered. Law offers so much! I can appreciate why this particular book was recently included in the “Hall of Fame” 25 books that every Christian should read, noting that both Dallas Willard and Richard Rohr, my two favourite authors, were on the committee that selected these books.
August 29, 2025
“Nourish your soul with good works, give it peace in solitude, get it strength in prayer, make it wise with reading, enlighten it by meditation, make it tender with love, sweeten it with psalms and hymns, and comfort it with frequent reflections upon future glory. Keep your soul in the presence of God, and teach it to imitate those guardian angels which, though they attend on human affairs and the lowest of mankind, yet ‘always behold the face of your Father which is in heaven.’”
It amazes me that a book written almost three hundred years ago could be so relatable and applicable to the day we live in - even to the nitty-gritty of daily rhythms and practical living. An absolute classic.
It amazes me that a book written almost three hundred years ago could be so relatable and applicable to the day we live in - even to the nitty-gritty of daily rhythms and practical living. An absolute classic.
March 16, 2022
William Wilberforce, George Whitefield, and Jonathan Edwards each said that this book changed the trajectory of their life.
Whoa. The book begins, “Devotion is neither private nor public prayer, but a life given to God.” This is the theme that William Law traces out, a life of piety is the highest life. Knowledge of God, reflecting his attributes, and consciously being aware of his presence at all times is our highest aim, we ought to take the call seriously. Law addresses the problem of his day, many folks professing to be religious without having a life that matches what they believe.
Filled with wonderful illustrations and examples of how people live, this book will be ordered to kept on my self until I die. May we all seek to live such a life of devotion.
I read the abridged version which was nice because it was a condensed 157 pages.
Whoa. The book begins, “Devotion is neither private nor public prayer, but a life given to God.” This is the theme that William Law traces out, a life of piety is the highest life. Knowledge of God, reflecting his attributes, and consciously being aware of his presence at all times is our highest aim, we ought to take the call seriously. Law addresses the problem of his day, many folks professing to be religious without having a life that matches what they believe.
Filled with wonderful illustrations and examples of how people live, this book will be ordered to kept on my self until I die. May we all seek to live such a life of devotion.
I read the abridged version which was nice because it was a condensed 157 pages.
Read
June 16, 2009Humbling and practical. Reminded me what frivolous and vain thoughts sometimes consume me!
February 8, 2011
Excellent book that is contemporary 200+ years after it was written...
July 4, 2020
In the middle of the Sermon on the Mount, Jesus commands us, "Be perfect as your Father in heaven is perfect."
His disciple Peter echoes this command when he writes "Just as he who called you is holy, so be holy in all you do."
A Serious Call is William Law's 18th-century version answer to how these two commands can be lived out. Is this an impossible goal? Of course, it is! But just because perfection is unattainable does not mean we shouldn't strive for it.
From start to finish in this book, three different thoughts or emotions came bubbling to the surface for me. The first of these was the passion I noticed in William Law. There is no question that he desires to do good, to live right, to be holy. But he desires these not as ends in and of themselves but because of his love for God. The second was how challenged I frequently was in this book. First and foremost, his own passion challenged me to rekindle that same fire in my own life. I want to want God more after reading this. Beyond that, I was challenged to devote greater effort to living out the "Devout and Holy Life" that Law is writing about.
The third thing that I kept thinking was that Law skirts too closely the line between devotion and legalism. I don't believe Law was intentionally being legalistic, but when someone is imposing their extra-biblical devotional practices on to others, the opportunity for legalism does arise. It can be very easy for someone to pick up this book, read it and think, "Now I have to go out and do this and that just as Law says." Living a devout and holy life so that we might draw closer to God is a very good thing. Living that same life as an end unto itself is most certainly not.
So in all, even though this is clearly a book of its time, there is plenty to recommend it to anyone who desired to draw closer to God in our day as well. Just please make sure you are reading the actual book and not the "Updated and Annotated" version you can get for free at Amazon. That travesty is a butchery of this book. If you want it for free, use this link instead:
http://faculty.gordon.edu/hu/bi/ted_h...
His disciple Peter echoes this command when he writes "Just as he who called you is holy, so be holy in all you do."
A Serious Call is William Law's 18th-century version answer to how these two commands can be lived out. Is this an impossible goal? Of course, it is! But just because perfection is unattainable does not mean we shouldn't strive for it.
From start to finish in this book, three different thoughts or emotions came bubbling to the surface for me. The first of these was the passion I noticed in William Law. There is no question that he desires to do good, to live right, to be holy. But he desires these not as ends in and of themselves but because of his love for God. The second was how challenged I frequently was in this book. First and foremost, his own passion challenged me to rekindle that same fire in my own life. I want to want God more after reading this. Beyond that, I was challenged to devote greater effort to living out the "Devout and Holy Life" that Law is writing about.
The third thing that I kept thinking was that Law skirts too closely the line between devotion and legalism. I don't believe Law was intentionally being legalistic, but when someone is imposing their extra-biblical devotional practices on to others, the opportunity for legalism does arise. It can be very easy for someone to pick up this book, read it and think, "Now I have to go out and do this and that just as Law says." Living a devout and holy life so that we might draw closer to God is a very good thing. Living that same life as an end unto itself is most certainly not.
So in all, even though this is clearly a book of its time, there is plenty to recommend it to anyone who desired to draw closer to God in our day as well. Just please make sure you are reading the actual book and not the "Updated and Annotated" version you can get for free at Amazon. That travesty is a butchery of this book. If you want it for free, use this link instead:
http://faculty.gordon.edu/hu/bi/ted_h...
December 3, 2012
A must read classic.The author has a passion for Christ that is most uncommon for this modern age. With line upon line and precept upon precept, he lays down a solid, biblical foundation for understanding the fundamentals of the Christian faith. Once you take the time to carefully read this book, you will see that the work of sanctification in the believer belongs alone to the person of the Holy Spirit.
More emphasis is placed on the power of the finished work of Christ than on the struggling Christian's own will power to persevere. There is a call to come to God for holiness, and complete conformity to Christ. Yet the author never loses site of the yielded life and complete cooperation that must be given daily, even hourly, so that God may make the believer a true partaker of the divine nature of Christ. Receiving the Holy Spirit and coming under his complete control is to William Law, the true interpretation of authentic & genuine Christianity.
More emphasis is placed on the power of the finished work of Christ than on the struggling Christian's own will power to persevere. There is a call to come to God for holiness, and complete conformity to Christ. Yet the author never loses site of the yielded life and complete cooperation that must be given daily, even hourly, so that God may make the believer a true partaker of the divine nature of Christ. Receiving the Holy Spirit and coming under his complete control is to William Law, the true interpretation of authentic & genuine Christianity.
April 25, 2011
The first several chapters of this book were excellent--worth 6 stars! Law's challenges to Christians centuries ago reads as if he understands current believers. He says that most believers think that the only change in their lives are that they need to introduce devotional practices of prayer & Bible study. Law says that the problem is that we do not desire to please God in all decisions as the best & happiest thing in the world. The next few chapters unpack this & these chapters are outstanding.
About 1/3 of the way thru the book, I found Law going on beyond what was necessary. Most of the chapters are too long, and I found myself getting bored with it.
In spite of my dislike of the last 2/3 of the book, the first few chapters were WELL worth the cost of the book.
About 1/3 of the way thru the book, I found Law going on beyond what was necessary. Most of the chapters are too long, and I found myself getting bored with it.
In spite of my dislike of the last 2/3 of the book, the first few chapters were WELL worth the cost of the book.
October 8, 2025
A serious call to Snoozeville
Before reading this book, I had heard that it profoundly shaped William Wilberforce and other figures of the Evangelical Revival. I went in hoping to find what they found. Instead, I found myself slogging through chapter after chapter, wondering if I was missing the point, or maybe just missing the right century.
There were times I considered setting it down entirely. Maybe I just wasn’t the target audience. Maybe this was a book for another age. There are gems within it, but you have to dig for them, and not every reader will have the patience.
The book primarily addresses the English gentry, urging them to use their estates for God’s glory and to live semi-monastic lives devoted to prayer and service. It’s a mix of moral instruction, social critique, and devotional manual. Law’s focus on keeping the “hours” of prayer is fascinating in theory but wearisome in tone. The majority of the book is spent offering social critique against many of the systems of Law’s day, like how the gentry use their estates, unjust gains and usury, and the injustices of the English education system. The rest of the book is a practical guide on how to apply the liturgy of the hours to your daily life. The problem though, is that Law sets it up as gospel necessity.
Law is, by no stretch, Reformed. His piety leans toward works of devotion, while ours begins with grace. And yet, I can see why certain Reformed thinkers have admired him. He understood that holiness must be habitual. He teaches that that faith without formation is no faith at all. Law’s insistence on discipline, order, and the sanctity of daily life is something Reformed and Evangelical Christians would do well to revisit.
Reading "A Serious Call" reminded me how rare it is to find writing on piety in the modern Reformed world. We are quick to defend orthodoxy and just as quick to dismiss anything that smells of legalism or ritual. And while that instinct has its place, it can also leave us hollow.
Law may have been overly rigid, but at least he believed that holiness mattered enough to structure his entire life around it. His spirituality might feel foreign to us, but it was rooted in the conviction that God deserves our whole day, not just our Sunday morning.
There’s something worth recovering there. Not the monastic schedules or the strict liturgy of the hours, but the heart behind it. A life consciously ordered toward God. For all our theological precision, we in the Reformed world often live with disordered hearts. We confess that all of life is lived coram Deo, yet we often pray like functional deists. Law, for all his theological quirks, would call us back to attention.
The Puritans, the early Reformers, and even Law share something we’ve lost. A seriousness about the shape of the Christian life. They believed that doctrine should form devotion, and devotion should adorn doctrine. Calvin begins the Institutes with a call to piety because for him, theology was never meant to be detached from daily obedience. Law, in his own way, is saying the same thing, right belief should lead to right living.
We live in a moment when the word “piety” sounds quaint or suspicious. Yet perhaps what our age most needs is precisely what Law was pleading for, a recovery of everyday holiness. Not as a checklist, but as a posture. Not as self-salvation, but as self-offering.
Law’s voice, across the centuries, challenges our hurried modern spirituality. Do we actually believe God is present in our ordinary hours? Do our calendars reflect our confessions? Does our daily life look like something shaped by grace, or something merely inspired by it?
Maybe that’s the real “serious call” of Law’s work, not his method, but his mindset. To remember that faith is not only about believing rightly but living wholly. To remember that grace, when rightly received, reshapes habits. To remember that piety is not the enemy of faith but its fruit.
Before reading this book, I had heard that it profoundly shaped William Wilberforce and other figures of the Evangelical Revival. I went in hoping to find what they found. Instead, I found myself slogging through chapter after chapter, wondering if I was missing the point, or maybe just missing the right century.
There were times I considered setting it down entirely. Maybe I just wasn’t the target audience. Maybe this was a book for another age. There are gems within it, but you have to dig for them, and not every reader will have the patience.
The book primarily addresses the English gentry, urging them to use their estates for God’s glory and to live semi-monastic lives devoted to prayer and service. It’s a mix of moral instruction, social critique, and devotional manual. Law’s focus on keeping the “hours” of prayer is fascinating in theory but wearisome in tone. The majority of the book is spent offering social critique against many of the systems of Law’s day, like how the gentry use their estates, unjust gains and usury, and the injustices of the English education system. The rest of the book is a practical guide on how to apply the liturgy of the hours to your daily life. The problem though, is that Law sets it up as gospel necessity.
Law is, by no stretch, Reformed. His piety leans toward works of devotion, while ours begins with grace. And yet, I can see why certain Reformed thinkers have admired him. He understood that holiness must be habitual. He teaches that that faith without formation is no faith at all. Law’s insistence on discipline, order, and the sanctity of daily life is something Reformed and Evangelical Christians would do well to revisit.
Reading "A Serious Call" reminded me how rare it is to find writing on piety in the modern Reformed world. We are quick to defend orthodoxy and just as quick to dismiss anything that smells of legalism or ritual. And while that instinct has its place, it can also leave us hollow.
Law may have been overly rigid, but at least he believed that holiness mattered enough to structure his entire life around it. His spirituality might feel foreign to us, but it was rooted in the conviction that God deserves our whole day, not just our Sunday morning.
There’s something worth recovering there. Not the monastic schedules or the strict liturgy of the hours, but the heart behind it. A life consciously ordered toward God. For all our theological precision, we in the Reformed world often live with disordered hearts. We confess that all of life is lived coram Deo, yet we often pray like functional deists. Law, for all his theological quirks, would call us back to attention.
The Puritans, the early Reformers, and even Law share something we’ve lost. A seriousness about the shape of the Christian life. They believed that doctrine should form devotion, and devotion should adorn doctrine. Calvin begins the Institutes with a call to piety because for him, theology was never meant to be detached from daily obedience. Law, in his own way, is saying the same thing, right belief should lead to right living.
We live in a moment when the word “piety” sounds quaint or suspicious. Yet perhaps what our age most needs is precisely what Law was pleading for, a recovery of everyday holiness. Not as a checklist, but as a posture. Not as self-salvation, but as self-offering.
Law’s voice, across the centuries, challenges our hurried modern spirituality. Do we actually believe God is present in our ordinary hours? Do our calendars reflect our confessions? Does our daily life look like something shaped by grace, or something merely inspired by it?
Maybe that’s the real “serious call” of Law’s work, not his method, but his mindset. To remember that faith is not only about believing rightly but living wholly. To remember that grace, when rightly received, reshapes habits. To remember that piety is not the enemy of faith but its fruit.
June 3, 2021
Probably more of a 2.5 for me.
The best part of this book was the Foreword by Elton Trueblood wherein he recounted how this abridged, modern language edition of an 18th century religious exhortation came into being.
As for the actual William Law-ish parts of the book ... it was fine. Nothing to object to, really. It did not rock my world, and I'm not sure how long most of it will stay with me. Basically, living in a debauched age - which is essentially every age - of those who profess the Christian faith but don't trouble themselves much about living up to its precepts, William Law decided to call his fellow believers to a devout and holy life. And this was not just any sort of casual or light-hearted call. No sir. This was a serious call. Totes serious, guys.
He calls his readers through a combination of passionate exhortation and stylized character vignettes to illustrate how one is either living according to the faith or just dancing upon the edges. Unfortunately, to my mind, neither the right-living Christians nor the marginal ones seem very attractive under Law's labored pen, so, for me at least, this device sort of falls flat. Centuries later, C.S. Lewis would show us how this is done - creating characters who live and breathe and also happen to illustrate broader moral themes. Thinking here, especially, of The Great Divorce, though much of Lewis's nonfiction is peppered through with such juicy character sketches as well.
The second half of the book was better than the first. Here he tries to give a structure to daily prayer by delineating particular themes for each of five hours. Two particular points of enjoyment and edification come to mind:
1. His chapter on singing the psalms as a preparation for prayer charmed me, especially his assurances that one's own doubt about his qualities as a singer ought not to dissuade him from singing out praise to God, writing, "It is singing and not artful or fine singing that is a required way of praising God ... When [one's] heart feels a true joy in God, when it has a full relish of what is expressed in the psalms, he will find it very pleasant to make the motions of his voice express the motions of his heart" (99).
2. His chapters on intercessory prayer as an act of universal love were heart-filling. It is easy to forget that prayer is the best we can offer and the foundation of all our good, charitable works - and by God's mysterious workings through our intercessory prayers, He fills the gaps between what we can do for our neighbour and what we wish to do. Law writes:
A solid read for anyone in need of a spiritual kick in the pants. Less insufferable than St. John of the Cross. This edition is mercifully abridged.
The best part of this book was the Foreword by Elton Trueblood wherein he recounted how this abridged, modern language edition of an 18th century religious exhortation came into being.
As for the actual William Law-ish parts of the book ... it was fine. Nothing to object to, really. It did not rock my world, and I'm not sure how long most of it will stay with me. Basically, living in a debauched age - which is essentially every age - of those who profess the Christian faith but don't trouble themselves much about living up to its precepts, William Law decided to call his fellow believers to a devout and holy life. And this was not just any sort of casual or light-hearted call. No sir. This was a serious call. Totes serious, guys.
He calls his readers through a combination of passionate exhortation and stylized character vignettes to illustrate how one is either living according to the faith or just dancing upon the edges. Unfortunately, to my mind, neither the right-living Christians nor the marginal ones seem very attractive under Law's labored pen, so, for me at least, this device sort of falls flat. Centuries later, C.S. Lewis would show us how this is done - creating characters who live and breathe and also happen to illustrate broader moral themes. Thinking here, especially, of The Great Divorce, though much of Lewis's nonfiction is peppered through with such juicy character sketches as well.
The second half of the book was better than the first. Here he tries to give a structure to daily prayer by delineating particular themes for each of five hours. Two particular points of enjoyment and edification come to mind:
1. His chapter on singing the psalms as a preparation for prayer charmed me, especially his assurances that one's own doubt about his qualities as a singer ought not to dissuade him from singing out praise to God, writing, "It is singing and not artful or fine singing that is a required way of praising God ... When [one's] heart feels a true joy in God, when it has a full relish of what is expressed in the psalms, he will find it very pleasant to make the motions of his voice express the motions of his heart" (99).
2. His chapters on intercessory prayer as an act of universal love were heart-filling. It is easy to forget that prayer is the best we can offer and the foundation of all our good, charitable works - and by God's mysterious workings through our intercessory prayers, He fills the gaps between what we can do for our neighbour and what we wish to do. Law writes:
You cannot heal all the sick or relieve all the poor. You cannot comfort all in distress nor be a father to all the fatherless. You cannot, it may be, deliver many from their misfortunes or teach them to find comfort in God. But if there is a love and a tenderness in your heart that delights in these good works and excites you to do all that you can—if your love has no bounds but continually wishes and prays for the relief and happiness of all who are in distress—you will be received by God as a benefactor to those who have had nothing from you but your good will and tender affections. (131)
A solid read for anyone in need of a spiritual kick in the pants. Less insufferable than St. John of the Cross. This edition is mercifully abridged.
August 6, 2015
Summary:
William Law’s A Serious Call to a Devout and Holy Life urges believers to consider pursuing piously as a comprehensive life task. His influential work specifically explains and describes devotion, especially in regards to times of prayer. He defines a devout man as one “who lives no longer to his own will, or the way and spirit of the world, but to the sole will of God, who considers God in everything, who serves God in everything, who makes all the parts of his common life parts of piety, by doing everything in the Name of God, and under such rules as are conformable to His glory” (7). This definition, he argues, “signifies a life given, or devoted, to God” (7).
Throughout the book, Law argues that devoted and holy living is all encompassing and does not apply only to regularly scheduled worship times, nor does it apply only to members of the clergy. Law offers a holistic approach to life, “As a good Christian should consider every place as holy, because God is there, so he should loo upon every part of his life as a matter of holiness, because it is offered unto God” (34). He makes clear argumentation that all Christians ought to pursue holiness and devout living. This distinction eliminates a separating the “sacred” and the “secular.” In combining the secular elements of life and the sacred elements of life into an all-sacred category before God, he urges Christians to consider why piety is so rare among believers.
Some Christians may be tempted to give push back to Law on this argument, perhaps saying that it is impractical for a non-clergy member to pursue a life as devout and holy as a clergy member, or, that those who are not ordained ministers have more license for pursuing things of this world than those who are ordained ministers. Law responds to such thinking by saying that there is no other kind of devotion that God desires from man than “living devoted to God in the common business of our lives” (41).
He continually compares the contemporary believers of his day to the primitive Christians of the early church; in his comparison he concludes that the difference in lifestyles finds it’s root in a difference of intentionality.
Intentionality, Law argues, is what is lacking. He says that if an individual lacks piety, the person lack piety “neither through ignorance nor inability, but purely because you never thoroughly intended it” (17). He goes on to explain that unless Christians intend daily living as a duty of devotion to God, their daily living will be devoid of devotion to God. He does not say this as though the power for holy living is found in effort alone, because he concedes that people will fall short of the perfection of the Gospel; however, he points out that the average Christian does not come as near to the perfection of the Gospel as he or she could had the person only had sincere intention and careful diligence in daily living.
Daily living, without intentional devotion to God, results in living that cannot make true progress in religion. Law argues that most Christians aren’t living debauched lives that are keeping them from holiness and devotion, but that most Christians simply don’t include holiness and devotion into their lives. “More people are kept from a true sense and taste of religion,” Law writes,” by a regular kind of sensuality and indulgence, than by gross drunkenness” (67). He is writing in this book not to those who take interest in pursuing the “gross and notorious sins” (67), but those who have failed to “put the most common and allowed actions of life under the rules of discretion and piety” (67). Christians don’t miss devotion and holiness because they are drunk or living as a prostitute, but because they do not intentionally pursue the virtues of the Christian life.
Christians often devote much time and energy pursuing hobbies, or studying the details of their vocation, but never put the same amount of effort into studying the details of the Christian faith. Law argues that intentionality requires Christians to study the Christian faith with even more diligence than any studies in occupations or hobbies. Instead, Christians are to give themselves to their vocations only inasmuch as is necessary to glorify God in their work; the Christian’s passions should be devoted to pursing holiness in Christ.
After Law describes the intensity with which Christians ought to devote themselves to holy and devout living, he prescribes the primary method for that living: daily prayer—prayer at formal times during the day and continuous prayer throughout the day. He explains that Christians must prayer in all circumstances, primarily because the act of prayer cultivates affections toward God. This high duty requires that prayer “ought to have a great share in the forming and composing” (153) of private devotions. Prayer, however, takes time. And many Christians do not think that prayer is worth the time that it takes—at least the unhurried, contemplative, intentional prayers that Law prescribes.
Although prayer is time consuming, Law does not give any indication that people who are unusually busy are exempt from lengthy times of prayer. He does indicate that those who are free from the obligations to work for a living should devote themselves to prayer all the more. He explains, “Now though people of leisure seem called more particularly to this study of devotion, yet persons of much business or labour must not think themselves excused from this, or some better method of improving their devotion” (154). Prayer and meditation are those methods of improving devotion that all Christians are responsible to faithfully and thoughtfully pursue.
Law follows these methods of piety by explaining that without humility, they are useless. He teaches that the most difficult part of being humble is that the world teaches the exact opposite of humility, and because people are afraid of what others think about them, humility is hindered by fear. He persuades Christians to stop being afraid what unbelievers will think if they demonstrate true, Christ-like humility. “Will you let the fear of a false world, that has no love for you, keep you from the feat of that God, who has only created you that He may love you and bless you to all eternity?” (189) Christians can rejoice in God’s love and blessing when they cast off fear of man in favor of humble devotion to God.
Finally, Law concludes that devoted, holy living takes into consideration other people. He spends the majority of the book focusing on personal love toward God, but he argues that love toward God alone does not fulfill God’s requirements, “that no love is holy or religious, till it becomes universal” (241).
This book calls Christians to radically holy living, and it has made this call for centuries. I was surprised to read that this book affected John Newton. I was also surprised to read elsewhere that George Whitfield wrote in his journal about thanking God based on Law’s criteria. There were points in my reading that I felt that Law was developing a plan for holy living that is impossible to pursue, and without the energies of Christ, it is impossible to pursue. However, his explanations and illustrations helped me greatly. I especially appreciated the fictional characters he utilized to serve as examples throughout the book.
William Law taught me, “Devotion is nothing else but right apprehensions and right affections towards God” (158). His teaching makes me want to perceive God more biblically and respond to the perception more deeply.
William Law’s A Serious Call to a Devout and Holy Life urges believers to consider pursuing piously as a comprehensive life task. His influential work specifically explains and describes devotion, especially in regards to times of prayer. He defines a devout man as one “who lives no longer to his own will, or the way and spirit of the world, but to the sole will of God, who considers God in everything, who serves God in everything, who makes all the parts of his common life parts of piety, by doing everything in the Name of God, and under such rules as are conformable to His glory” (7). This definition, he argues, “signifies a life given, or devoted, to God” (7).
Throughout the book, Law argues that devoted and holy living is all encompassing and does not apply only to regularly scheduled worship times, nor does it apply only to members of the clergy. Law offers a holistic approach to life, “As a good Christian should consider every place as holy, because God is there, so he should loo upon every part of his life as a matter of holiness, because it is offered unto God” (34). He makes clear argumentation that all Christians ought to pursue holiness and devout living. This distinction eliminates a separating the “sacred” and the “secular.” In combining the secular elements of life and the sacred elements of life into an all-sacred category before God, he urges Christians to consider why piety is so rare among believers.
Some Christians may be tempted to give push back to Law on this argument, perhaps saying that it is impractical for a non-clergy member to pursue a life as devout and holy as a clergy member, or, that those who are not ordained ministers have more license for pursuing things of this world than those who are ordained ministers. Law responds to such thinking by saying that there is no other kind of devotion that God desires from man than “living devoted to God in the common business of our lives” (41).
He continually compares the contemporary believers of his day to the primitive Christians of the early church; in his comparison he concludes that the difference in lifestyles finds it’s root in a difference of intentionality.
Intentionality, Law argues, is what is lacking. He says that if an individual lacks piety, the person lack piety “neither through ignorance nor inability, but purely because you never thoroughly intended it” (17). He goes on to explain that unless Christians intend daily living as a duty of devotion to God, their daily living will be devoid of devotion to God. He does not say this as though the power for holy living is found in effort alone, because he concedes that people will fall short of the perfection of the Gospel; however, he points out that the average Christian does not come as near to the perfection of the Gospel as he or she could had the person only had sincere intention and careful diligence in daily living.
Daily living, without intentional devotion to God, results in living that cannot make true progress in religion. Law argues that most Christians aren’t living debauched lives that are keeping them from holiness and devotion, but that most Christians simply don’t include holiness and devotion into their lives. “More people are kept from a true sense and taste of religion,” Law writes,” by a regular kind of sensuality and indulgence, than by gross drunkenness” (67). He is writing in this book not to those who take interest in pursuing the “gross and notorious sins” (67), but those who have failed to “put the most common and allowed actions of life under the rules of discretion and piety” (67). Christians don’t miss devotion and holiness because they are drunk or living as a prostitute, but because they do not intentionally pursue the virtues of the Christian life.
Christians often devote much time and energy pursuing hobbies, or studying the details of their vocation, but never put the same amount of effort into studying the details of the Christian faith. Law argues that intentionality requires Christians to study the Christian faith with even more diligence than any studies in occupations or hobbies. Instead, Christians are to give themselves to their vocations only inasmuch as is necessary to glorify God in their work; the Christian’s passions should be devoted to pursing holiness in Christ.
After Law describes the intensity with which Christians ought to devote themselves to holy and devout living, he prescribes the primary method for that living: daily prayer—prayer at formal times during the day and continuous prayer throughout the day. He explains that Christians must prayer in all circumstances, primarily because the act of prayer cultivates affections toward God. This high duty requires that prayer “ought to have a great share in the forming and composing” (153) of private devotions. Prayer, however, takes time. And many Christians do not think that prayer is worth the time that it takes—at least the unhurried, contemplative, intentional prayers that Law prescribes.
Although prayer is time consuming, Law does not give any indication that people who are unusually busy are exempt from lengthy times of prayer. He does indicate that those who are free from the obligations to work for a living should devote themselves to prayer all the more. He explains, “Now though people of leisure seem called more particularly to this study of devotion, yet persons of much business or labour must not think themselves excused from this, or some better method of improving their devotion” (154). Prayer and meditation are those methods of improving devotion that all Christians are responsible to faithfully and thoughtfully pursue.
Law follows these methods of piety by explaining that without humility, they are useless. He teaches that the most difficult part of being humble is that the world teaches the exact opposite of humility, and because people are afraid of what others think about them, humility is hindered by fear. He persuades Christians to stop being afraid what unbelievers will think if they demonstrate true, Christ-like humility. “Will you let the fear of a false world, that has no love for you, keep you from the feat of that God, who has only created you that He may love you and bless you to all eternity?” (189) Christians can rejoice in God’s love and blessing when they cast off fear of man in favor of humble devotion to God.
Finally, Law concludes that devoted, holy living takes into consideration other people. He spends the majority of the book focusing on personal love toward God, but he argues that love toward God alone does not fulfill God’s requirements, “that no love is holy or religious, till it becomes universal” (241).
This book calls Christians to radically holy living, and it has made this call for centuries. I was surprised to read that this book affected John Newton. I was also surprised to read elsewhere that George Whitfield wrote in his journal about thanking God based on Law’s criteria. There were points in my reading that I felt that Law was developing a plan for holy living that is impossible to pursue, and without the energies of Christ, it is impossible to pursue. However, his explanations and illustrations helped me greatly. I especially appreciated the fictional characters he utilized to serve as examples throughout the book.
William Law taught me, “Devotion is nothing else but right apprehensions and right affections towards God” (158). His teaching makes me want to perceive God more biblically and respond to the perception more deeply.
August 10, 2024
“First of all my child, worship and adore God, think of him magnificently, speak of him reverently, magnify his providence, adore his power, frequent his service, and pray to him frequently and constantly. Next to this, love, your neighbor, which is all humanity with such tenderness and affection as you love yourself. Think how God loves all humanity, how beautiful he is to them, how tender he is of them, how carefully he preserves them; and then strive to love the world as God loves it. God would have his children to be happy, therefore will and desire the same for them.”
Finishing this feels like the end of an era. This reading divides my spiritual practice into a before and after. Formative, convicting, at times beautiful, and pulls no punches when it comes to the importance of devotion in every area of life with God.
Finishing this feels like the end of an era. This reading divides my spiritual practice into a before and after. Formative, convicting, at times beautiful, and pulls no punches when it comes to the importance of devotion in every area of life with God.
March 5, 2024
One of the things I appreciated most about this older book was the emphasis on money and the deceitfulness of riches. While he isn't really trying to give a treatise against wealth, the context to which he wrote apparently had a lot of temptation toward using wealth for oneself, and so a lot of the applications to a "devout and holy life" have to do with ordering and handling money rightly. In that, I found his insights to be useful and encouraging,
September 5, 2024
William James quotes this book multiple times throughout his Varieties of Religious Experience, which is where I first heard of it. I can understand why James seems to have thought so highly of it, as Law’s insights run the gamut from deep spiritual wisdom to helpful practical suggestions for good daily living. Deserves to be more widely read than what it is.
August 17, 2017
This is a helpful and convicting book. While he writes from a unique and often aberrant theological perspective (Christian perfectionism), Law gives practical steps to take on the path of holiness that are relevant for believers in every walk of life.
July 19, 2024
I was hoping for more from this as it was recommended to me by David Bercot, an author and Believer I respect and appreciate. However, overall the book wasn't bad, just a little outdated in much of its style and vernacular. The principles are sound points made mostly indisputable.
January 14, 2026
The sermon that, if it had finished in 25 minutes, you’d say “that was pretty good,” but since it went on for nearly an hour, you’re just glad you’re done. Certainly, the author would regard this as more evidence of my moral failings.
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