Bishop Warburton, who was no friend to Wesley, pronounced the answer to Middleton “a scholar-like thing”; though, he adds, “perhaps more temper might have been expected from this modern apostle.”[79] It may be added, that the conclusion of Wesley’s letter was afterwards published, in a separate form, under the title of “A Plain Account of Genuine Christianity.” 12mo, 12 pages.[80] 9. “A Plain Account of the People called Methodists. In a letter to the Rev. Mr. Perronet, vicar of Shoreham.” 12mo, 34 pages. The substance of this pamphlet has been already given in previous chapters; but it may be added here, that Wesley’s “Plain Account” immediately evoked the following: “An Answer to a late pamphlet, entitled, ‘A Plain Account of the People called Methodists.’ Addressed to the Rev. Mr. Wesley. By a Clergyman of the Church of England. London: 1749.” 12mo, 31 pages. The reverend pamphleteer tells Wesley, that he has read his letter to Perronet, and considers “it to be as weak a performance as ever he met with”; and therefore, that he cannot allow “it to pass uncensured”; especially as by this “weak performance” Wesley was “sapping many of the truths and principles of Christianity, like other sectarists, under the specious pretence of greater sanctity and holiness.” If Wesley’s “performance” was “weak,” this of his opponent was feebleness itself. 10. “A Serious Answer to Dr. Trapp’s Four Sermons on the Sin, Folly, and Danger of being Righteous Overmuch. Extracted from Mr. Law.” 12mo, 48 pages. This production of the genius, piety, and pen of William Law was as grand a piece of writing as can be found in the English language. It is somewhat remarkable, however, that Wesley, in republishing that part of it which contains Law’s account of the _ground_ of the Christian religion, should have put into the hands of his Methodist readers the author’s mystical views concerning the primeval kingdom of Lucifer and his angels, and the results of their rebellion and ruin. It is true, that Wesley, in a foot note, observes: “This is the theory of Jacob Behmen, but quite incapable of proof;” but then, in the same note, he says that, though the theory “is not supported by Scripture, it is, notwithstanding, probable.” Of course, by republishing the writings of other men, Wesley made their sentiments his own, except in cases to which he himself makes objection. On this ground, we give the two extracts following. The first will help to exhibit one of the guiding principles of Wesley’s life; the other will show his estimate of the office and the use of human learning.