and of the world about him met such faith with an absolute denial. Pope's
argument, good or bad, had nothing to do with questions of theology. Like
Butler's, it sought for grounds of faith in the conditions on which doubt
was rested. Milton sought to set forth the story of the Fall in such way
as to show that God was love. Pope dealt with the question of God in
Nature, and the world of Man.

Pope's argument was attacked with violence my M. de Crousaz, Professor of
Philosophy and Mathematics in the University of Lausanne, and defended by
Warburton, then chaplain to the Prince of Wales, in six letters published
in 1739, and a seventh in 1740, for which Pope (who died in 1744) was
deeply grateful. His offence in the eyes of de Crousaz was that he had
left out of account all doctrines of orthodox theology. But if he had been
orthodox of the orthodox, his argument obviously could have been directed
only to the form of doubt it sought to overcome. And when his closing hymn
was condemned as the freethinker's hymn, its censurers surely forgot that
their arguments against it would equally apply to the Lord's Prayer, of
which it is, in some degree, a paraphrase.

The first design of the Essay on Man arranged it into four books, each
consisting of a distinct group of Epistles. The First Book, in four
Epistles, was to treat of man in the abstract, and of his relation to the
Universe. That is the whole work as we have it now. The Second Book was
to treat of Man Intellectual; the Third Book, of Man Social, including ties
to Church and State; the Fourth Book, of Man Moral, was to illustrate
abstract truth by sketches of character. This part of the design is
represented by the Moral Essays, of which four were written, to which was
added, as a fifth, the Epistle to Addison which had been written much
earlier, in 1715, and first published in 1720. The four Moral essays are
two pairs. One pair is upon the Characters of Men and on the Characters of