From the foregoing summary, it will be seen that “The Young Student’s Library” is a remarkable book, evincing an enormous extent of reading and research, and displaying an amount of labour almost incredible. Many of the volumes analysed are quarto and folio in size, and not a few are written in foreign languages. It is impossible to determine how many of these literary condensations were made by Mr Wesley; but there can be no doubt that he was one of the principal contributors to the work, inasmuch as, from the first, he had been one of the chief members, if not the chief member, of the Athenian Society; and this opinion is strengthened by the fact, that his “Essay on Learning” is placed as a sort of preliminary discourse at the very commencement of the book; while his article on the “Hebrew Points” occupies an equally prominent position in what may be considered the second section of the volume.
The work was announced as “containing the substance and pith of all that is valuable in most of the best books printed in England and in the foreign journals;” whilst its object was “to provide means for improving the knowledge of those who had not the ability of purse to arrive at a learned education, and to purchase all those voluminous books which treat of those several arts and sciences which are required to the composing a scholar.”[[70]] The preface of the book modestly, and not untruthfully, observes: “These treatises are not only pleasant as to their variety, but useful for their brevity; there being the substance and value of a considerable part of a good library brought within the compass of this volume; which as it will spare much labour—a man being able to peruse here more of an author in half an hour, than in half a day in the author himself—so it will save a great deal of expense to such as would be master of the knowledge of many books, the performances of the authors being here epitomised.”
It has been already stated that, in this remarkable book, there are, besides epitomes of the works of others, two elaborate articles, the productions of Samuel Wesley’s scholarship and pen; and these are of such interest and importance as to justify further remarks respecting them.
The “Discourse concerning the Antiquity, Divine Original, and Authority of the Points, Vowels, and Accents that are placed to the Hebrew Bible,” if printed separately, would make an 8vo volume of nearly 250 pages. In the introduction, young students in divinity are strongly urged to make themselves thoroughly acquainted with the Hebrew Bible and the Greek New Testament; and, in order to this, they are earnestly advised to master the works of the Jewish Rabbins, because the Rabbins will help to a right understanding of many difficult Hebrew words and phrases, and will explain many rites and ceremonies, ordinances, and customs, which are but slightly mentioned in the sacred Scriptures. From them will be obtained the best explanation of proverbial speeches, and of the names of places, sects, moneys, weights, and measures; and also of the moral, judicial, and ceremonial laws of Moses. A knowledge of the Rabbinical writings is also necessary to maintain and defend the purity, the points, vowels, and accents of the sacred text itself. After this, books are recommended as helpful in attaining an acquaintance with the Hebrew Bible—viz., Robertson’s “First and Second Gate to the Holy Tongue;” Jessey’s “Lexicon;” Buxtorf’s “Epitome, Thesaurus, and Lexicon,” Bythner’s “Lyra Prophetica;” Leusden’s “Compendium;” and Arius Montanus’s “Interlineary Bible.” Wesley also recommends the study of the Mishna, the Talmud, and the Rabbinical Commentaries of Aben Ezra, and others. He likewise expresses a willingness to give to the public an English translation of these Rabbinical writings, if his bookseller received sufficient encouragement to publish; and, in another place, he says: “If this discourse about the original of the points, vowels, and accents, finds acceptance and encouragement, I intend a distinct discourse upon the sacred original text of the Old Testament, in defence of its purity and perfection, as it is now enjoyed by the Protestant Church; wherein I purpose to handle all those curiosities that are the subject of critical observation about the same; being very willing to defend our religion, and the rule of our faith, to the uttermost of my power.”[[71]]
He then shows the vast importance of the points of the Hebrew Bible; contending that he who reads without the points is like one who rides a horse without a bridle, and knows not whither he goes. He also contends that his book is required and opportune, on account of such men as Capellus and Dr Walton having recently published the dangerous doctrine that the Hebrew points were not divine in their origin, but were added to the sacred text by the Masorites of Tiberias, about five hundred years before the birth of Christ. After this, he most elaborately refutes the opinions respecting the human and novel origin of the points, alleging that, with one exception, there is not a single Jewish writer, who makes the least mention of the Hebrew punctuation being invented by the Masorites, A.D. 500. He contends that the time and the place, when and where the points are said to have been invented, are exceedingly improbable; and that the Masorites, to whom they are attributed, were unequal to the task, they being a set of magical and monstrous sots—a company of blind and crafty fools, bewitching and bewitched with traditions.
In the second part of his work, on the Hebrew points, Samuel Wesley proceeds to prove that the points are at least as old as Ezra, that they are of divine original, and therefore of divine authority. In confirmation of this, he appeals to the testimonies of Jews and Christians, and answers all sorts of objections.
It is almost impossible to give any adequate outline of this most learned production. Perhaps it is not too much to say, that there is no book of modern times in which so much learning is condensed into so small a space. It shows, incontestably, that Samuel Wesley was a most able Hebrew scholar, and, though at this time only thirty years of age, had gone through a course of learned reading to which but few scholars of the present age will apply themselves. Gildon, in his “History of the Athenian Society,” remarks that Wesley “has taken notice of all which can be raised against the opinion he defends;” that he had “given himself for many years to the study of the Hebrew and original tongues, and to Rabbinical learning in general;” and that his “performance was quite equal to the nobleness of the subject.” “He has executed his task,” continues Gildon, “with a great deal of strength of judgment, force of argument, and profoundness of skill. It was the saying of a great man, that he would easily tell the progress any one would make in science if he knew but the value he had for it; and no man could have a greater esteem for any knowledge than this divine (Wesley) had for this.” He considered it “the chief and obligatory study of men of his character, who were to give the true and genuine sense of Scripture to the souls they directed, under the pain of woe at the last tribunal. His treatise is accurate and elaborate, and abundantly satisfactory; and it were to be wished that the same great man would oblige the world with those other pieces of Rabbinical learning which he mentions in these sheets. No prospect of any present or future advantage to himself induced him to engage in this laborious work, he having generously given the copy to the publisher without the least gratuity. In him learning has met with a happy temper, an innate modesty, and a sweet agreeable affability to all men; a charity not stinted to factions, parties, or religions; but universal, like that of the first institutor of our holy religion. In short, the virtues that this reverend divine has made a part of himself are much more noble qualifications than that extraordinary one of his learning.”[[72]] Such a testimony, from a man contemporaneous with Samuel Wesley, is worth recording.
We only add respecting the “Discourse on the Hebrew Points,” that, in the preface to the “Young Student’s Library,” it is stated “that the author of the Hebrew punctuation has retired into the country,” (to South Ormsby,) “where his necessary business will take up a great part of his time; yet whatever letters and objections shall be sent to him about his performance he will, notwithstanding his business, set apart so much time as to maintain what he has advanced, and to answer all objections whatever.”
Brave Samuel Wesley! None but an empty-headed braggart, or a great-minded man, conscious of his strength, would have dared to give a challenge such as this.
The second piece written by Mr Wesley, and published in the “Young Student’s Library,” is entitled “An Essay upon all Sorts of Learning.” A few extracts will tend to show his intense passion for intellectual pursuits, and the wide range of his literary studies.