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. Till then by Nature crown'd each Patriarch fat King, Priest, and Parent, of his growing State ; On him, their second Providence, they hung, Their Law his Eye, their Oracle his. Tongue. So that it was the common Interest alone, which induc'd Men to set a King up over them; for our Poet fays, that Nature never knew any Right divine in Men, to be great, was understood to be good, in all Degrees, even up.to the Deity, and that Kings were only intended that: Men might be happier ; made Kings for the Sake of the Many, and not to make them Royal.: . .
Concerning which, and the abominable Doctrines of Superftition, leading to Tyranny and Ignorance, I do not remember to have seen finer Lines than the following: ,
The Poet hath not any where shewn greater Address in the masterly Difpofition of his Work, than with Regard to the Inference before us; which not
only gives a proper and timely Support to what he had was before advanc'd in his Second Epistle, concerning
the Nature and Effects of Self-love ; but is a necessary Introduction to what follows concerning the Reformation of Religion and Society, as we shall see presently.
The Poet hath now describ'd the Rise, Perfection, and Decay of civil Policy and Religion, in the more early Ages. But the Design had been imperfectly executed, had he here dropp'd his Discourse; there was, after this, a Recovery from their several Corruptions." Accordingly, he hath chosen that happy Period for the Conclusion of his Song. But as good and ill Governments and Religions fucceed one another without ceasing, he now, with great Judgment leaves Facts, and turns his Discourse (from Line 283 to 296] to speak of a more lasting Reform of Mankind, in the Invention of those philofophick Principles, by whose Obfervance, a Policy and Religion may be for ever kept from sinking into Tyranny and Superstition.