“Aspasio. Not at all inconsistent, but absolutely needful, if we consider those distinct branches of the Divine law, the preceptive and the penal. Both which, in case of guilt already contracted, must necessarily be satisfied. Not at all inconsistent, if we take in the two constituent parts of justification, the acquittance from guilt, and a title to life. The former supposes us to be transgressors of the law; and such the highest saints in the world are. The latter requires us to be observers of the law; and such must the inheritors of heaven be. Much less is this inconsistent, if we consider believers in their personal and relative capacity; as they are in themselves, and as they are in their Surety. Notorious transgressors in themselves, they have a sinless obedience in Christ. The consciousness of that, will be an everlasting motive to humility; the belief of this, an inexhaustible source of joy.”
In these extracts, the reader has, in Hervey’s own words, a full account of his doctrine of the imputed righteousness of Christ. All must admit, his fairness in the putting of Theron’s objections; most will doubt his successfulness in answering them. His theory, that, the death of Christ bought the sinner’s pardon, and the righteousness of Christ procured for the sinner the privileges and rights of justification; or, to speak more precisely, of adoption into the family of God, was a speculative distinction, without Scriptural authority, and pregnant with antinomian heresy. He meant well; but he missed the mark. Wesley was right, when he said,—
“‘The imputed righteousness of Christ’ is a phrase not scriptural. It has done immense hurt. I have had abundant proof, that the frequent use of this unnecessary phrase, instead of ‘furthering men’s progress in vital holiness,’ has made them satisfied without any holiness at all; yea, and encouraged them to work all uncleanness with greediness.”[231]
Hervey’s book created great commotion. It was both attacked and defended; and was turned to good purpose and to bad. Sandeman, in his “Letters on Theron and Aspasio,”[232] both approved and disapproved. Cudworth, a dissenting minister, in his reply to Sandeman,[233] was a warm defender of his friend, the Church of England rector. Dr. Witherspoon, “Minister of the Gospel in Beith,” published a pamphlet of 72 pages, in 1756, to show, that Hervey’s doctrine of justification, by imputed righteousness, does not weaken the obligations to holiness of life. Besides these, other pamphlets were issued, on both sides of the dispute; but the only one which Hervey himself answered, was a tract by his old friend Wesley. This will be noticed hereafter. Meanwhile, a selection from Hervey’s voluminous correspondence will furnish the reader with glimpses of this period of Hervey’s history.
Lady Frances Shirley had given him a hint, that some one wished to make a present to the author of “Theron and Aspasio.” He replied:—
“Weston-Favel, February 23, 1755.
“My thirst after books is very much allayed. I have bid adieu to the curious and entertaining inventions of wit, or discoveries of science. My principal attention is now devoted to the sacred oracles of inspiration. These I should be glad to have in their noblest form and highest perfection; and, I find, there is now published a very fine edition of the Hebrew Scriptures, by Father Houbigant. Such a present would be singularly acceptable, and, I hope, it would be beneficial. I do not know the price: though, I fear, it will be costly; as it consists of four tomes in folio, and as Hebrew printing is uncommonly expensive.”[234]
The next refers to the same subject, and to his being thanked for a copy of his “Theron and Aspasio,” by Her Royal Highness the Princess of Wales.
“March 1. If what I mentioned be an improper proposal, you will have such a kind regard to the unadvised writer, as to stifle and suppress his project. My heart is not set on that or any other book. As I have the Bible in its pure and sacred original, I can dispense with the circumstance of a grand and pompous form.
“I have received a very friendly letter from the bishop; and Dr. Hales has transmitted to me the thanks of her royal highness. Alas, madam! what good does this do me? Or, if I were presented to a deanery, what service would that do me when I stand at the great tribunal? Blessed Jesus, let not my poor endeavours be rewarded with such chaff! Be Thou glorified; let souls be edified; and then they who read, and he who wrote, may one day rejoice together.”