Ten years after the publication of the first volume of the ‘Meditations’ (1745) Hervey published (1755) three volumes of ’Dialogues between Theron and Aspasio,’ with a view to recommend to ’people of elegant manners and polite accomplishments’ the Calvinistic theology, and more especially the doctrine of Christ’s imputed righteousness stated Calvinistically.  The style of these ‘Dialogues’ is not quite so absurd as that of the ‘Meditations,’ but still it is inflated enough.  The disputants always converse in the highly genteel manner.  But the book was suited to the public taste, and was almost as successful as its predecessor.  ‘I write for the poor,’ wrote Whitefield to the author, ‘you for the polite and noble.’  The aim of the treatise is expressed in the work itself.  ’Let us endeavour to make religious conversation, which is in all respects desirable, in some degree fashionable.’

Hervey seems to have felt that he was treading upon debatable ground when he wrote this work; and therefore, acting upon the principle that ‘in the multitude of counsellors there is wisdom,’ he distributed different parts of his manuscript among his friends before publication, and adopted, on their advice, a variety of alterations.  Among others he consulted John Wesley—­of all men in the world—­Wesley, who never used two words where one would suffice, and never chose a long word where he could find a short one to express his meaning[796]—­Wesley, too, who disliked everything savouring of Calvinism, and who was not likely, therefore, to regard with a favourable eye a Calvinistic treatise written in a diffuse and turgid style.  Hervey’s biographer tells us that Wesley gave his opinion without tenderness or reserve—­condemned the language, reprobated the doctrines, and tried to invalidate the proofs.[797] The writer owns that there was ’good sense in some of the remarks,’ but thinks that ’their dogmatical language and dictatorial style entirely prevented their effect.’[798] Toplady also censures the ’rancour with which Mr. Hervey and his works were treated by Wesley.’[799] We may well believe that Wesley, one of whose infirmities it was to write rough letters, would not be particularly complimentary.  But surely Hervey should have known his man better than to have placed him in such an awkward predicament.  It should be remembered, too, that Wesley looked upon Hervey as his spiritual son, and therefore felt himself to some extent responsible for his theological views and literary performances.  It should also be borne in mind that Hervey was an undergraduate at Lincoln College when Wesley was a don.  All who know the relationship which exists or existed between dons and undergraduates will be aware that the former often feel themselves privileged to address their quondam pupils with a freedom which others would not venture to use.