originally ran "at home"; but, says Warton, "this expression seeming to exclude a future existence, as, to speak the plain truth, it was intended to do, it was altered"--presumably by Warburton. (Warton's Essay on Pope, 4th ed. ii, 67.) The Spinozistic or pantheistic character of much of the Essay on Man was noted by various critics, in particular by the French Academician De Crousaz (Examen de l'Essay de M. Pope sur l'Homme, 1748, p. 90, etc.) After promising to justify the ways of God to man, writes Crousaz (p. 33), Pope turns round and justifies man, leaving God charged with all men's sins. When the younger Racine, writing to the Chevalier Ramsay in 1742, charged the Essay with irreligion, Pope wrote him repudiating alike Spinoza and Leibnitz. (Warton, ii, 121.) In 1755, however, the Abbé Gauchat renewed the attack, declaring that the Essay was "neither Christian nor philosophic" (Lettres Critiques, i, 346). Warburton at first charged the poem with rank atheism, and afterwards vindicated it in his manner. (Warton, i, 125.) But in Germany, in the youth of Goethe, we find the Essay regarded by Christians as an unequivocally deistic poem. (Goethe's Wahrheit und Dichtung, Th. II, B. vii: Werke, ed. 1866, xi, 263.) And by a modern Christian polemist the Essay is described as "the best positive result of English deism in the eighteenth century" (Gostwick, German Culture and Christianity, 1882, p. 31).