will in their own salvation as covert "Pelagians" or "semi-Pelagians". Pelagian manuscripts During the Middle Ages, Pelagius' writings were popular but usually attributed to other authors, especially Augustine and Jerome. Pelagius' Commentary on Romans circulated under two pseudonymous versions, "Pseudo-Jerome" (copied before 432) and "Pseudo-Primasius", revised by Cassiodorus in the sixth century to remove the "Pelagian errors" that Cassiodorus found in it. During the Middle Ages, it passed as a work by Jerome. Erasmus of Rotterdam printed the commentary in 1516, in a volume of works by Jerome. Erasmus recognized that the work was not really Jerome's, writing that he did not know who the author was. Erasmus admired the commentary because it followed the consensus interpretation of Paul in the Greek tradition. The nineteenth-century theologian Jacques Paul Migne suspected that Pelagius was the author, and William Ince recognized Pelagius' authorship as early as 1887. The original version of the commentary was found and published by Alexander Souter in 1926. According to French scholar , the Pelagian treatise On the Christian Life was the second-most copied work during the Middle Ages (behind Augustine's The City of God) outside of the Bible and liturgical texts. Early modern era During the modern era, Pelagianism continued to be used as an epithet against orthodox Christians. However, there were also some authors who had essentially Pelagian views according to Nelson's definition. Nelson argued that many of those considered the predecessors to modern liberalism took Pelagian or Pelagian-adjacent positions on the problem of evil. For instance, Leibniz, who coined the word theodicy in 1710, rejected Pelagianism but nevertheless proved to be "a crucial conduit for Pelagian ideas". He argued that "Freedom is deemed necessary in order that man may be deemed guilty and open to punishment." In , John Milton argued that "if, because of God's decree, man could not help but fall . . . then God's restoration of fallen man was a matter of justice not grace". Milton also argued for other positions that could be considered Pelagian, such as that "The knowledge and survey of vice, is in this world ... necessary to the constituting of human virtue." Jean-Jacques Rousseau made nearly identical arguments for that point. John Locke argued that the idea that "all Adams Posterity [are] doomed to Eternal Infinite Punishment, for the Transgression of Adam" was "little consistent with the Justice or Goodness of the Great and Infinite God".