“The author confesses a very peculiar fondness for the amiable scenes of creation. It is, therefore, not at all improbable, but his excursions on this topic may be of the diffusive kind, and his descriptions somewhat luxuriant. It is hoped, however, that, the benevolent reader will indulge him in this favourite foible.”
Hervey’s work was one of great importance. Of his “luxuriant descriptions” nothing need be said, except, that, many of them are quite equal to those in his “Meditations and Contemplations.”[229] Nearly all of them, however, might have been entirely omitted without at all interfering with the principal doctrines which it was the object of Hervey to teach and vindicate. They are excrescences, though beautiful,—oases in a doctrinal arena. To many of Hervey’s readers, they would be the most attractive sections of his book; to others, only intent on pursuing and mastering the author’s argument, they would be embellished barriers, and would be skipped.
To Hervey’s doctrines, considered as a whole, orthodox Christians can take no exception. Wesley observed with perfect justness, “Most of the grand truths of Christianity are herein explained and proved with great strength and clearness.”[230] The crux criticorum was Hervey’s peculiar views of what he called “the imputed righteousness of Christ.” A few brief extracts will show what he meant.
“Aspasio. Justification is an act of God Almighty’s grace; whereby He acquits His people from guilt, and accounts them righteous; for the sake of Christ’s righteousness, which was wrought out for them, and is imputed to them.
“Theron. Two of your terms want some further explication. What do you understand by Christ’s righteousness? And what is the meaning of imputed?
“Aspasio. By Christ’s righteousness, I understand, all the various instances of His active and passive obedience; springing from the perfect holiness of His heart; continued through the whole progress of His life; and extending to the very last pang of His death. By the word imputed, I would signify, that, this righteousness, though performed by our Lord, is placed to our account; is reckoned or adjudged by God as our own. Insomuch, that we may plead it, and rely on it, for the pardon of our sins; for adoption into His family; and for the enjoyment of life eternal.”
Again: Aspasio says,—
“The nature of justification, and the nature of condemnation are two opposites, which will mutually illustrate each other. What is implied in the condemnation of a sinner? He forfeits eternal life, and is doomed to eternal death. What is included in the justification of a sinner? It supersedes his obligation to punishment, and invests him with a title to happiness. In order to the first, there must be a remission of sins. In order to the second, an imputation of righteousness. Both which are derived from Christ’s mediation on our behalf; and both take place, when we are united to that Divine Head.”
Theron answers,—
“This, I know, is the fine-spun theory of your systematic divines. But where is their warrant from Scripture? By what authority do they introduce such subtle distinctions?”