Dr. Johnson, upon whom it made a profound and lasting impression, describes it as ’the finest piece of hortatory theology in any language.’[523] Gibbon, in whose father’s house Law lived for some time as tutor and chaplain, says of it that ’if it found a spark of piety in the reader’s mind it would soon kindle it to a flame.’[524] Southey remarks of it that ’few books have made so many religious enthusiasts.’  The reading of it formed one of the first epochs in Wesley’s religious life.  It did much towards forming the character of the elder Venn.  It was mainly instrumental in effecting the conversion from profligacy to piety of the once famous Psalmanazar.[525] Effects scarcely less striking are recorded in 1771 to have resulted upon its copious distribution among the inhabitants of a whole parish.[526] And lastly it may be added that Bishop Horne made himself thoroughly familiar with a kindred work by the same author—­on ’Christian Perfection’—­and was wont to express the greatest admiration of it.

From his retirement at Kingscliffe,[527] where he lived a life of untiring benevolence, Law took an active part in the religious controversies of the time; refusing, however, all payment for his publications.  He entered the lists against Tindal, Chubb, and Mandeville, against Hoadly, against Warburton, against Wesley.  His answer to Mandeville is called by J. Sterling ’a most remarkable philosophical essay,’ full ’of pithy right reason,’[528] and has been republished by Frederick Maurice, with a highly commendatory introduction.  The authority last mentioned also speaks of him as ’a singularly able controversialist in his argument with Hoadly;’ and adds:  ’Of all the writers whom he must have irritated—­Freethinkers, Methodists, actors, Hanoverians,—­of all the nonjuring friends whom he alienated by his quietism, none doubted his singleness of purpose.’  It may be added that there were few of his opponents who might not have learnt from him a lesson of Christian courtesy.  Living in an age when controversy of every kind was, almost as a rule, deformed by virulent personalities, he yet, in the face of much provocation, kept always faithful to his resolve that, ’by the grace of God, he would never have any personal contention with anyone.’[529]

Such was the man who, from about 1730 to his death in 1761, was a most earnest student of mystical theology.  ‘Of these mystical divines,’ he says, ’I thank God I have been a diligent reader, through all ages of the Church, from the Apostolical Dionysius the Areopagite down to the great Fenelon, the illuminated Guyon, and M. Bertot.’[530] Tauler made a great impression on his mind, but Jacob Behmen most of all.  Of these writers in general he speaks in grateful terms, as true spiritual teachers, purified by trials and self-discipline, and deeply learned in the mysteries of God, ’truly sons of thunder and sons of consolation, who awaken the heart, and leave it not till the kingdom of heaven is raised up in it.’