sentment it seems at the intolerable arrogance of that domineering demagogue, "Who is this Austin?" (or What is Austin to me?) for which some of the council angrily reproved him, saying, "that any who would speak against that bishop, deserved to be turned out, not only from that assembly, but even from the whole church:" which shews what mighty weight the name of Austin had with them. Yet, surely, Pelagius had very good reason for complaining and saying, "Who is this Austin, or what is he to me, that I should be thus catechised and taken to task, only for presuming to think and judge for myself, or happening to be of a different opinion from him?" Nothing further was done at the council, only it was talked of referring the matter to the judgment of Innocent bishop of Rome. He was, it seems, befriended by the Patriarch, who presided at the council, and who had a great regard for him. Orosius, his accuser, who soon after fell out with the Patriarch, could not support his charges with any great vigour, as he could not speak Greek, and the members of the council could not speak Latin. This was in the year 415. Toward the close of the same year there was another council, or synod, consisting of 14 bishops, held at Diospolis (the Lydda of the N. T.) where Pelagius was summoned, tried and acquitted. This gave fresh umbrage to his persecutors. The Patriarch was abused, under pretence of his having befriended or favoured the accused, and the synod itself was reviled by Jerome, and called, "The pitiful Synod of Diospolis." Austin also wrote to the Patriarch and attempted to bias him against Pelagius. Afterward a synod or council was held at Carthage, and another at Milevum, against the reputed heretic, where he was condemned of course. Austin and his brethren had every thing there in their own way they then wrote letters to Innocent, bishop of Rome, to persuade him to accede to their sentence. Pelagius also wrote to the same bishop in his own defence, complaining of hard and unjust treatment. Innocent died soon after, and was succeeded by Zosimus, who was favourably disposed toward the accused, and acquitted him and his party at which Austin wrote to Zosimus, and became very clamorous. The Emperor also took the same side: so that Zosimus found it necessary to reverse his sentence of acquittal, and join in the condemnation of the Pelagians. They were then treated very rigorously and cruelly, like outlaws, and condemned in different parts of the world by no less than 24 councils, the 22d of which was held at Verulam, or St. Albans, in this island, in 429, the very year that Garmon, or St. German arrived here. The storm now became so violent and heavy upon these people, that they were soon after silenced and suppressed. When it is considered how unchristianly they were treated, and what severities they underwent, one cannot help suspecting, that they were much calumniated, and were far better men than their adversaries, and that it will appear at the last day, that they were by no means such horrible monsters as our ecclesiastical historians and or thodox polemics have usually represented them. After the heroes of orthodoxy had prevailed with the higher powers to condemn Pelagianism, they turned their attention to Britain, which they seemed to consider as the nursery, or fountain head of that heresy. Missionaries were accordingly dispatched hither from the continent, to purge the country from its reputed pollution, and bring the inhabitants over to the faith of Rome and of St. Austin. It does not appear, as far as I can find, that any change had recently taken place in the faith of the British Christians, or that it had become materially different from what it was before Pelagius had left them, or even before he was born. Nor does it appear that he had imbibed any new opinions since he had gone abroad, (at least, not any of the heterodox kind), or that he had sent back disciples to disseminate new tenets among his countrymen; although such ideas have been held out by the generality of ecclesiastical historians, ancient and modern. The probability therefore is, that the religious opinions of the British Christians and of their countryman Pelagius were the very same; and that any difference found between them and the doctrines of the New Testament was owing to a tincture of Druidism, which their religion had imbibed, from a long intercourse with the votaries of that ancient institution, many of whom had from time to time become proselytes to christianity. This conclusion will be strongly corroborated by comparing what have been deemed the principle errors of the Pelagians, with the most authentic accounts we have of the Druidical or Bardic System, and which may be found in notes to vol. II. of Mr. Edward Williams's Poems, and in the Preface to the works of Llywarch Hên, a celebrated bard of the 6th century, (To be continued.Į MISCELLANEOUS COMMUNICATIONS. NOTE ON WALLACE'S "PROSPECTS OF MANKIND," &c. IN PRICE'S DISSERTATIONS. SIR, To the Editor of the Monthly Repository, I OUGHT Sooner to have thanked your correspondent Mr. Christie (p. 182) for his information respecting the author of the Dissertation on the Numbers of Mankind. The name of Dr. Wallace was already known to me as the reputed author of an anonymous work entitled, Various Prospects of Mankind, Nature and Providence, (8vo. 1761), of which there has been a second improved edition. To this work which is mentioned by Mr, Malthus, in his Essay on Population, I was first attracted by the notice which Dr. Price had taken of it in his Dissertation on Providence. Having observed that " it is not impossible that before the end of the present state, a gene al reformation may take place, and knowledge, peace and virtue prevail much more than they have ever yet done;" he adds the following note: "It is the opinion of some, that the world has from the first been gradually improving, and that it will go on to improve till superstition and wickedness shall be in a great measure exterminated. The advances and discoveries made within the three last centuries are, indeed, wonderful, and may well lead us to expect an approaching general amendment of human affairs. The light which has been lately struck out, will probably increase; and the more it increases, the further will free inquiry and generous sentiments spread; the harder will it be for established corruptions to maintain their ground; and the more the way will be prepared for the downfall of all slavish hierarchics and governments, and for the introduction of those times, when truth. and liberty shall triumph over all opposition, when nation shall no more lift up a sword against nation, every false religion be destroyed, and the kingdoms of this world become the kingdoms of the Lord and of his Christ. I cannot think it necessary that the world should continue for ever divided, as it now is, into a multitude of independent states, whose jarring interests are always producing war and devastation. A scheme of government may be imagined that shall, by annihilating property and reducing mankind to their natural equality, remove most of the causes of contention and wickedness. An account of such a scheme has been given by an ingenious writer in a book entitled, It is there ob Prospects of Nature, Mankind. and Providence. VOL. II. 3 Y served, that if a government of this kind should be once established on any spot, the advantages of it would be so visible, and it would strengthen and extend itself so fast, that in time it would be very likely to become universal." (Price's Diss. 4th Ed. 1777, p. 137.) Dr. Price appears to have had in his recollection the second and third Prospects in Dr. Wallace's work. The second gives "the model of a perfect government," formed chiefly on More's Utopia, and of which the following are described as the fundamental maxims: "That there should be no private property.-That every one should work for the public, and be supported by the public. That all should be on a level, and that the fruits of every one's labour should be com mon for the comfortable subsistence of all the members of the society.-And, lastly, that every one should be obliged to do something, yet none should be burthened with severe labour." (P.46.) The author appears to have been led to indulge the idea of such a constitution of human affairs from his observation of the very imperfect provision for the happiness of the whole, which he saw around him. How far the following description of the state of things ncarly half a century ago may be now applicable I leave to your readers to determine. Dr. W. thus concludes the second Prospect:- "How defective are all the plans of government which have ever been actually established! How miserably has the good end of government been defeated! How little care has been taken either of the souls or of the bodies of men! What are great numbers of the poor but slaves and beasts of burthen to the rich! In what ignorance do multitudes live! To what severe labours are they subjected! How hard do they toil, yet how scanty and unwholesome is their diet! In what nasty cottages do they live! How few of the comforts of life fall to their share! How many have died by hunger and painful diseases, being cruelly neglected by their fellow-creatures! Yet all these unhap py mortals were as much qualified by nature as the most fortunate of their kind, for a more agreeable life and nobler enjoyments. What government so fit for men, as that which equally provides for the happiness and improvement of the whole species." (Pp. 50, 51.) The third Prospect is on the question "whether government according to the preceding model, can be established and maintained in the world?" On this subject the author has the following just and devout reflections, to some of which very late events have given a peculiar interest. "If the great Governor of the world intends to establish such an equitable government, it is perfectly agreeable to the profound wis. dom and mysterious workings of his providence, to accomplish this de sign slowly, imperceptibly, and by intricate operations. He could easily accomplish it at once by miracles, or inspiration; but he does not commonly make choice of supernatural, but of natural methods. There is certainly the most perfect harmony in all the divine counsels: the means which God employs, concur in producing the designed effect in most proper season and manner. Yet there is often an ap◄ parent discord in the methods of his procedure. It is often by violent opposition and discord, that the most perfect concord is at last established. "Thus, if it is the intention of the divine wisdom to carry human society to the greatest perfection of which it is capable on this earth, by means of a perfect government, the design may be laid so deep, and be carried on so slowly, as to require many ages for its accomplishment. 'Tis liker art than nature, to form things in their greatest perfection at once. Neither trees, nor corn, nor flowers, grow up to maturity in a day. They increase imperceptibly, and go through va rious processes. 'Tis only after long periods, that some arrive at their greatest strength and glory. The more perfect the vegetable, the process is longer and more various. Nature observes a similar analogy in brute animals. Nor does man arrive at perfection, but by a course of exercise and discipline. How weak and tender his first rudiments in the womb, or at his birth! How imperfect is his infant state! In the bloom of youth, he has not attained his due consistency. Manhood, nay old age, are necessary before he can grow up to full maturity; much less, (may we justly presume) will the society of men be perfected at once. The most perfect coalition of the most perfect animals, is too grand a design to be speedily completed. The seeds may be laid so deep, as not to blossom till after many ages. The blos soms may often be nipped by the rigour of the seasons. The fruit may appear late, and an extraordinary season may be necessary before it is fully ripened. Philosophers and lawgivers may perhaps arise in different ages and nations, to conceive the idea of perfect governments. Descriptions may be made of them, and be left to posterity. Errors may be detected, and remedies proposed. Different schemes may be explained. A perfect system may happily be found out. Grand revolutions in nations may give it a beginning, and a constitution may at length be settled, which is founded on a perfect equality. Such a government being once established in any particular nation, may, like ancient Rome, but without her enormous ambition, extend its influence to the most distant nations, and cause a total revolution in the notions, dispositions, and affairs of mankind. All which would, in some respects, be more wonderful than if such a government had been set up at the beginning of the world, or had been framed at once, And established by miracles in any succeeding period." (Pp. 70. 73.) Such appear to have been the passages which had the great merit of engaging the attention and approbation of Dr, Price. What choice materials would his note, which I have quoted, ૩ ૪ o |